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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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subject book bibliographic info
/character, esther, ēthos Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 60, 61, 62, 63, 66, 69, 72, 74, 75, 185, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 334
aristeas, character, in letter of aristeas, his name Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 1, 2, 28, 62
aristeas, character, in letter of aristeas, his piety Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 62
character Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 5, 13, 14, 65, 87, 95, 131, 171, 201, 209, 218, 274, 279, 302
Graver (2007), Stoicism and Emotion, 133, 136, 137, 245
Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 50, 112, 118, 119
Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 58, 59, 60, 61, 62
King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 14, 41, 227
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 42, 44, 58, 59, 77, 79, 96, 102, 127, 130, 136, 137, 139, 140, 177, 178, 228, 229, 230, 241, 254, 284, 295, 301, 323, 324
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 69, 83, 87, 95, 96, 98, 99, 221, 230, 231, 253
Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 40, 99, 102, 103, 148, 149, 150, 155, 175, 213, 220, 237, 238, 242, 271, 272, 274, 285, 288, 303, 323, 330, 340, 354, 360, 364, 403, 408, 411, 412, 416, 420, 421, 429
character, abraham, biblical Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175
character, action, vs. virtue of Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 205, 206, 217, 218
character, affected by mental state of parents at instant of conception Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 249
character, affected by physical factors van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 141, 158, 225
character, alcibiades, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 209, 234, 235, 236, 237, 238, 240, 242
character, alexander the great judge of art and Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 30
character, allogenes Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 90, 91, 93, 94, 95, 96, 97, 98, 99, 100, 106, 107, 108, 109, 110, 111, 112, 113, 114, 118, 120, 121, 122, 123, 124, 127, 129, 130, 131, 132, 133, 134, 318, 355, 356, 513, 518, 519
character, ammonius, plutarch’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162
character, ancient novel, fictional Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 2
character, and audience, christological handbooks, didactic Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 627
character, and deeds of abimelech/ebed-melech Allison (2018), 4 Baruch, 49, 54, 139, 159, 161
character, and divine influence in homer Joho (2022), Style and Necessity in Thucydides, 238, 239, 240, 241, 242, 243, 266
character, and physiology, gender Wolfsdorf (2020), Early Greek Ethics, 527, 528
character, antiphon, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 242
character, antiquarian Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 72
character, anxiety dreams and nightmares, links to Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 183
character, aristippus of cyrene, life and Wolfsdorf (2020), Early Greek Ethics, 387, 388, 389, 390, 394, 396, 397, 398, 399, 400, 401, 402, 403
character, aristotle, on Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 265
character, aristotle, on ethos Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 132, 133
character, art, official Bickerman and Tropper (2007), Studies in Jewish and Christian History, 897
character, artemidorus of daldis, life and Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 7, 8, 9, 11, 12, 16, 17, 18, 19, 20, 80, 85, 103, 104, 110, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 159, 160, 164, 165, 166, 167, 191, 192, 193, 194
character, artemis, goddess and cult, nocturnal Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 139, 159, 258, 261, 262, 277, 303, 304, 306
character, as a motive Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 173, 174
character, as both god and hero, achilles, dual Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71, 99, 101, 102, 127, 222
character, as both god and hero, herakles, dual Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 21, 85, 86, 98, 99, 101, 127, 171, 208, 219, 220, 221, 225, 226, 238, 239, 297, 331, 333
character, as, giton, mime Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 227
character, athena itonia in thessaly, enduring martial Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 23, 24, 25, 26, 27, 28, 33, 34
character, athena, common martial Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 23
character, baubo mythical Bernabe et al. (2013), Redefining Dionysos, 110
character, bavli, babylonian talmud Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 9
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 2, 9
character, belief/s, as traits of Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 51, 52, 53, 62, 63, 64, 73, 74, 77, 142, 143, 144, 179
character, beliefs, as traits of Graver (2007), Stoicism and Emotion, 137, 139, 141, 142, 144, 145
character, blessedness and gods, epicurean, incorruptibility Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 59, 60, 64, 65
character, body, and Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 29, 30, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186
character, body, relationship to moral Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 168, 169, 170, 171, 172, 173, 174, 175, 192, 193
character, by imitating, character, damon, pythagorean, music affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 90
character, by imitating, character, plato, music affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 90
character, by kinship, diogenes of babylon, stoic, music affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 91
character, calchas, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318
character, callicles, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 239, 240, 241, 242, 243
character, causation, and Meinel (2015), Pollution and Crisis in Greek Tragedy, 32, 33, 34, 35, 36, 37, 38, 39
character, causes, of Graver (2007), Stoicism and Emotion, 171
character, cephalus, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 242
character, chaerephon, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 239
character, charilla Bernabe et al. (2013), Redefining Dionysos, 292
character, charmides, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 12, 128
character, chorus, the, as a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 298
character, chrysippus, on traits of Graver (2007), Stoicism and Emotion, 139, 141, 142
character, cicero, on traits of Graver (2007), Stoicism and Emotion, 139, 244, 245
character, climate, affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 258, 260, 264
character, clytemnestra, sophocles, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
character, cotta on traditional roman religion, cicero, his Tor (2017), Mortal and Divine in Early Greek Epistemology, 50
character, cratylus, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 17
character, cratylus, plato’s Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 182, 183, 184, 185, 189, 190, 191, 192, 193, 194, 195, 196
character, creon, as a repeating Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 358
character, critias, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 479
character, crito, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 160
character, demetrius of phalerum, historical Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 5, 88, 89, 90, 113
character, denigration, of Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 38, 47, 51, 68, 110, 114, 126, 322
character, development Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 166, 167, 168, 169, 170, 171, 172, 173
character, development, dreams and visions, use for plot or Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 102
character, diagnostic van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 267
character, diathesis, as a special tenor Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 3
character, difference in Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 67, 70, 101, 132, 154, 155, 156
character, dionysius of halicarnassus, ethos Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 71
character, diotima, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 26
character, dispositions toward emotion Graver (2007), Stoicism and Emotion, 139, 141, 142, 144, 145
character, education Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 201, 267
character, epic Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 17, 148
character, ethnography, physical conditions and Wolfsdorf (2020), Early Greek Ethics, 526, 527
character, europa Bernabe et al. (2013), Redefining Dionysos, 207, 208, 210, 222, 313
character, eustrophus, plutarch’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 153, 155, 156
character, euthydemus, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 117, 452
character, euthyphro, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 59, 123, 293
character, euthyphro, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 135
character, evidence, lawcourt Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 67, 68
character, excellence of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 6, 7, 16, 29, 30, 73, 112, 238, 364, 365, 366, 380
character, excellence of chilton, c.w. Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 194
character, experience, its bodily Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142, 143
character, experience, its private, non-dyadic Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 244
character, eyes, as a signpost for Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 223, 224, 230, 244, 263
character, fictional, and contingency Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 297, 301
character, fictional, and metatheatre Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 28, 29, 30, 31, 35, 36, 42, 62, 63, 64, 65, 66, 67, 68, 69, 128, 138, 139, 140, 141, 142, 163, 169, 170, 171, 211, 213, 214, 221, 222, 223, 252, 253, 254, 257, 258, 259, 304, 305, 306, 307, 320, 321, 322, 341, 342
character, fictional, as textual construct Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 28, 29, 30, 31, 33, 34, 35, 36, 42, 45, 62, 63, 64, 65, 66, 67, 68, 69, 75, 76, 86, 87, 115, 116, 117, 124, 125, 126, 127, 128, 138, 139, 140, 141, 142, 163, 165, 167, 168, 169, 170, 171, 219, 220, 221, 222, 223, 230, 231, 232, 233, 243, 244, 245, 246, 247, 252, 253, 254, 255, 256, 257, 258, 259, 295, 296, 297, 304, 305, 306, 307, 320, 321, 322, 323, 324, 325, 344
character, fictional, human qualities of Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 28, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 55, 61, 62, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 115, 116, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 191, 192, 193, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 213, 214, 216, 217, 218, 219, 221, 222, 223, 224, 225, 226, 227, 228, 233, 234, 235, 241, 242, 247, 248, 249, 250, 251, 252, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 294, 295, 296, 297, 299, 301, 303, 304, 305, 306, 307, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 324, 325, 330, 331, 337, 338, 339, 340, 341, 342, 344
character, fictional, in the novel Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 235, 239
character, flavor, hellenism, hellenistic, influence Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 13
character, follows hot and cold in body, lucretius, epicurean, emotion and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 264
character, galen, platonizing ecletic doctor, climate effects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 260
character, galen, platonizing ecletic doctor, diet also affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 256
character, general laius, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
character, god, pauline, love Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164
character, good-mixture, eukrasia, related to good Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 106
character, gorgias, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 239
character, gorgias, plato’s Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 60, 71, 187
character, gymnastics, gymnastics and exercise affect Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96, 256, 270, 271
character, halakhah, antinarrative Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 41
character, halakhic Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69
character, hector, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
character, helenus, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318
character, heracles, as a repeating Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 360, 361, 362, 363, 364
character, hercules, as fictional Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 163, 165, 167, 168, 169, 170, 171
character, hermogenes, plato’s Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 182, 183, 184, 190, 192, 195
character, hippias, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 147, 148, 149, 150, 152, 153, 154, 161
character, hippothales, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 45
character, homer, odysseus, figure Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 28, 29, 31, 45, 57, 196, 201, 203, 209, 219
character, ideas of plutarch, ethos Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 107, 108, 109, 110, 114, 115, 116, 117, 122, 123, 124, 132, 133
character, in aeschines wasps Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 65
character, in apul. met., socrates Pinheiro et al. (2015), Philosophy and the Ancient Novel, 99
character, in apuleius, lucius metamorphoses Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 419, 561, 732, 733
character, in ar. pax, theoria to brauron as Parker (2005), Polytheism and Society at Athens, 44, 79
character, in aristophanes, aeschylus, as Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 70, 71
character, in asinus socrates aureus Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 48, 49, 50, 63
character, in cosconius martial McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 124, 125
character, in dialogue of augustine of hippo, mother monica as Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
character, in galla martial McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 41
character, in leda martial McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 41
character, in letter of demetrius of phalerum, aristeas, associated with ptolemy ii Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 88, 89, 90
character, in letter of demetrius of phalerum, aristeas, his name Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 62, 89
character, in letter of demetrius of phalerum, aristeas, his piety Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 63
character, in letter of demetrius of phalerum, aristeas, his role in letter of aristeass narrative Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 63
character, in letter of ptolemy, aristeas, as pharaoh Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 56
character, in letter of ptolemy, aristeas, associated with demetrius Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 88, 89, 90
character, in letter of ptolemy, aristeas, bows before the scroll of the law Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 18, 128
character, in letter of ptolemy, aristeas, his piety Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 61, 62
character, in lover of eukrates lies Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565, 566, 567
character, in lucan, caesar, julius Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 14, 15, 23, 41, 140, 141, 184, 255, 260
character, in luke-acts, holy spirit Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 567
character, in moral sense Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 22, 108
character, in oaths in Parker (2005), Polytheism and Society at Athens, 102, 103
character, in phaedrus, pathicus, not excluded from army Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 285, 286
character, in philosophical dialogue, macrina, as female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 359, 360, 361, 362, 363
character, in philostratus’ va, nilus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 276, 281, 282, 283, 284, 288, 300
character, in philostratus’ va, phraotes Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 263, 264, 268
character, in philostratus’ va, vardanes Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 262, 269, 271
character, in phyllis martial McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 41
character, in plato’s callicles gorgias MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72
character, in plato’s chaerephon gorgias MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72, 73, 74
character, in plato’s critias charmides Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 160
character, in plato’s dialogues, socrates Osborne (1996), Eros Unveiled: Plato and the God of Love. 56
character, in procedures of Parker (2005), Polytheism and Society at Athens, 101, 102, 106
character, in saufeia martial McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 126
character, in setna horus-son-of-paneshe ii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 80, 85, 502, 623
character, in setna meheweskhe ii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 91, 607, 608, 609
character, in suspended during festivals Parker (2005), Polytheism and Society at Athens, 160
character, in the alcamenes aethiopica Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 12, 13, 14, 15, 34
character, in the ascyltos satyricon McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 18, 38, 217, 241, 242, 287, 288
character, in the athenaeus deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 152, 153
character, in the charikleia aethiopica MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 44, 135
character, in the cynulcus deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 153, 154, 187, 227, 262, 263, 264, 265, 266, 267, 268
character, in the democritus deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 283, 284
character, in the encolpius satyricon McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 18, 237, 241, 242, 287, 288
character, in the kalasiris aethiopica MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 44, 47, 135
character, in the knemon aethiopica MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 135
character, in the larensis deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 153, 202
character, in the myrtilus deipnosophistae, nan Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 154, 176
character, in the pharsalia, populus romanus, as central Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 37, 38, 39, 42, 43, 44, 45, 72, 104, 105, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 188, 217, 218, 219, 220, 221, 222
character, in the pseudo-senecan tragedy octauia, nero, emperor Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 77, 78
character, in the theagenes aethiopica MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 44, 135
character, in the timocrates deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 152, 153
character, in the ulpian deipnosophistae Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 153, 154
character, in wise person, traits of Graver (2007), Stoicism and Emotion, 145
character, in xenophon’s callias, semifictional symposium Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 81, 145, 146
character, individual, among the wise Graver (2007), Stoicism and Emotion, 145
character, influence of humours on, channels of the body Jouanna (2012), Greek Medicine from Hippocrates to Galen, 340
character, ingraining of traits Graver (2007), Stoicism and Emotion, 164, 165
character, ion, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 333, 345
character, jacob, biblical Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 239
character, job, biblical Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 89, 90, 106, 121, 122, 125
character, joseph, biblical Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 39, 40, 41
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 249
character, josephus, as Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 207, 208, 209, 210, 211, 212, 213, 225, 226
character, juda, biblical Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 205
character, judas maccabaeus, focal Schwartz (2008), 2 Maccabees, 325
character, judith, complex Gera (2014), Judith, 49, 69, 98, 99, 101, 102, 103, 104, 105, 106, 107, 108, 262, 263, 264, 297, 328, 337, 369, 390, 420
character, knowledge, and Legaspi (2018), Wisdom in Classical and Biblical Tradition, 26, 27, 28, 29, 30, 31, 32, 33, 135, 136
character, laches, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 12
character, lamprias, plutarch’s brother and Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 152, 153, 154, 157
character, lampridius Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 116, 125
Hitch (2017), Animal sacrifice in the ancient Greek world, 116, 125
character, letter of aristeas, aristeas as Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 52, 230, 231
character, libanius, on defence of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 255
character, lineage, yihus, and Rubenstein (2003), The Culture of the Babylonian Talmud. 82
character, linked with north-south contrast, skin color, and Isaac (2004), The invention of racism in classical antiquity, 151
character, livy, epic Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 17, 18, 19
character, lucullus, cicero’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 67, 69, 106
character, marsanes Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 97
character, meno, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 14, 142, 165, 173, 174, 176, 179, 180, 184, 194, 196, 198, 199
character, mens = gr. nous, mind or intellect, its god-like Tsouni (2019), Antiochus and Peripatetic Ethics, 131, 168
character, methodius, millenarian König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 7, 156
character, methodius, miscellanistic König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 163, 164
character, mildness of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 217
character, milk Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 166, 168
character, mind, as King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 14
character, mnemosyne, mythical Galinsky (2016), Memory in Ancient Rome and Early Christianity, 19
character, moral Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 99, 123, 203, 204, 205, 206, 207, 208, 211, 216, 217, 218, 219
character, moral, development of Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 172, 174, 175, 179
character, moral/morality choice, discipline d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 21, 135, 179
character, music, by imitating Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 90
character, narrative, fictitious Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11, 92, 100
character, natural dreaming, morality and Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 169, 170
character, nature, φύσις, vs. national Joho (2022), Style and Necessity in Thucydides, 188, 189, 190, 191, 192, 193
character, necessity, in thucydides, and Joho (2022), Style and Necessity in Thucydides, 212, 217, 222, 223, 224, 225, 226, 266
character, nessus, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
character, nicander, plutarch’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 153, 154
character, odysseus, as antisthenes’ Wolfsdorf (2020), Early Greek Ethics, 341, 342, 343, 344, 345, 346
character, oedipus, as a repeating Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 358, 359, 360
character, of agrippa the king, typological nature of the rabbinic Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158
character, of alexandra, guard Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 107
character, of allegory, tropic Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 14
character, of animals, theophrastus, on the wisdom and Tsouni (2019), Antiochus and Peripatetic Ethics, 189
character, of aramaic piyyut for passover, an, anonymous, narrative Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 110
character, of balsam, opobalsam, botanical, pliny Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 235
character, of baths/bath-gymnasia, vedius bath-gymnasium, commercial Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 320, 321
character, of disease, divine, the van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 46
character, of doctrine of original sin novatians Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 81, 239
character, of egyptians Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 332, 333, 346, 347, 350, 351, 352, 353
character, of ezekiel, exagoge, pharaoh Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 131, 132, 138
character, of figural reading, spiritual Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 93
character, of form, unchanging Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 213, 216, 279, 284, 311, 320, 388, 416
character, of gaudentius’ isagoge Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 208
character, of global associations Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 23, 215, 235, 239
character, of hippocratic aphorisms Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 163, 164
character, of identity as nation or people, mixed Gruen (2020), Ethnicity in the Ancient World - Did it matter, 46, 47
character, of jewish votive institutions, popular Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 97
character, of jewish writings, josephus, and oracular Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 104, 105, 106
character, of jewish writings, oracular Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 104, 105, 106
character, of john chrysostom Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102, 103
character, of john the baptist, ascetic Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 4
character, of judean writings, suetonius, on oracular Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 105
character, of judean writings, tacitus, on oracular Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 105
character, of lamentations rabbah, narrative Neusner (2003), The Perfect Torah. 191
character, of letter Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 604
character, of literal sense, irreducible Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 193
character, of lokroi, ionian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 311, 312
character, of marcus div. Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 12, 13, 17, 18, 19, 20, 21, 23, 24, 25, 26, 29, 30, 31, 33, 34, 39, 47, 52, 53, 54, 62, 63, 64, 70, 99, 100, 103, 160, 179, 188, 221, 224, 235, 252, 274
character, of marcus div., on cleromancy Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73, 74, 77, 79
character, of material, matter, ὑλή, independent Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 161, 239
character, of music Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 203
character, of odysseus Legaspi (2018), Wisdom in Classical and Biblical Tradition, 33, 34
character, of ostia and tiber, servius auctus sive danielis, on augural Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 156, 157, 158
character, of peloponnesian war, plague, and Joho (2022), Style and Necessity in Thucydides, 15
character, of penelope, deductive Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 287, 289
character, of peyras, j., anti-christian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 26
character, of platonic dialogues Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 39, 40, 41, 42, 47, 110, 111, 112, 113, 114, 115, 116, 119, 123, 125
character, of porphyry’s isagoge Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 76
character, of quintus div. Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 17, 18, 19, 20, 21, 25, 26, 29, 33, 34, 35, 37, 47, 48, 53, 61, 63, 64, 70, 76, 77, 108, 158, 159, 160, 221, 277
character, of recipient, decisive of choice of ritual Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42, 85, 86, 99, 111, 298, 313, 316, 318, 331, 332, 333
character, of ritual, bodily Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 73, 74
character, of rome/romans, conglomerate Gruen (2020), Ethnicity in the Ancient World - Did it matter, 73, 74, 75, 76, 77, 78, 79, 89, 103, 104, 105
character, of shimon ben shetah, typological nature of the rabbinic Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158
character, of signs, sensuous Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 245
character, of simon the righteous, typological nature of the rabbinic Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 158
character, of song of songs, archetypal Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 32, 38
character, of songs, folk Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 489
character, of soul, music, affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96, 97, 128, 256, 258
character, of the de plutarch, younger e Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 153, 154, 155, 156, 157, 158, 159, 160, 161
character, of theoc. id., aeschines Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 14, 220, 221
character, of theoc. id., battus Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 4, 206, 207
character, of theoc. id., gorgo Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 15, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236
character, of…and necessity, croesus, in herodotus Joho (2022), Style and Necessity in Thucydides, 208, 209, 212, 216, 217, 220, 221, 222, 223, 266
character, of…reflected by necessity, sparta and spartans Joho (2022), Style and Necessity in Thucydides, 266
character, palatine hill, aristocratic Jenkyns (2013), God, Space, and City in the Roman Imagination, 23, 29, 120, 184, 185
character, paraenesis, moral exhortation, its stoic Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231, 248
character, parmenides, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 400, 401, 403, 404, 406, 413, 419, 427
character, parmenides, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 17, 205, 206, 209, 210, 211, 213, 216, 218, 221, 242
character, pathological, calmness of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 241
character, persian Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 126
character, personality Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 14, 15, 17, 19, 24, 111, 202
character, pharsalia, as a Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 266, 267, 268, 269
character, philoponus, christian neoplatonist, power of the lecturer to affect emotional however, works via bodily change Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 269, 270
character, piso, cicero’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 92, 95, 96, 97, 100, 101
character, plato, climate affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 264
character, plato, visual arts affect Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270, 271
character, plutarch’s and readers’ concern with Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 2, 10, 16, 23, 24, 29, 30, 31, 34, 35, 36, 38, 40, 42, 44, 46, 48, 50, 51, 53, 56, 60, 63, 67, 69, 70, 71, 85, 88, 89, 91, 92, 93, 94, 96, 98, 99, 100, 101, 102, 104, 107, 108, 109, 110, 111, 113, 114, 116, 121, 122, 124, 126, 131, 134, 139, 140, 148, 152, 154, 159, 161, 167, 169, 170
character, polus, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 239, 240, 241, 242
character, polynices, oedipus’s son, as a virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318, 319
character, pomponius, cicero’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 101
character, posidonius, stoic, climate also affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 258
character, posidonius, stoic, music as training irrational Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96, 97
character, posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 98, 257
character, private associations Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 7, 8, 13, 174, 175, 176, 177, 181, 209
character, protagoras, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 62
character, protagoras, plato’s Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 33, 35, 36, 37, 38, 44, 53, 54, 55
character, pythodorus, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 242
character, religious Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 17, 27, 114, 167, 271
character, reputation of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 283
character, responsibility, moral, for Graver (2007), Stoicism and Emotion, 150, 171
character, rhetoric, and presentation of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 113, 114
character, roma, as a Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 44, 45, 47, 48, 49, 50, 51, 52, 53, 168, 225, 247, 248, 249, 250, 251
character, self Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 150, 151, 152, 158, 162
character, seth Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 7, 9, 10, 12, 15, 16, 18, 36, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 71, 89, 95, 96, 100, 106, 109, 111, 112, 113, 118, 131, 132, 133, 212, 394, 453
character, skin color, and Isaac (2004), The invention of racism in classical antiquity, 65
character, socrates Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 58, 73, 77, 78, 134, 135, 136, 137, 138, 139, 140, 151
character, socrates, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 17, 33, 45, 68, 84, 86, 135, 142, 160, 201, 204, 205, 209, 210, 211, 212, 213, 222, 227, 228, 230, 234, 235, 236, 237, 239, 240, 241, 242, 243
character, speech Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 122, 123, 141, 153
character, speech in Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 34, 163
character, speech, speech de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346
character, structuralism, and theories of fictional Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 303, 304
character, tenor, hexis, diathesis, as a special Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32
character, theaetetus, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 362, 433, 443, 455
character, theon, plutarch’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 153, 154, 155, 156, 159, 208
character, thrasymachus, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235, 238, 239, 240, 241, 242
character, timaeus, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 468, 469, 470, 471, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485
character, timaeus, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 18, 21, 24, 30, 34, 48, 56, 58, 59
character, tragic Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 135, 136, 137, 138, 139, 140, 142
character, trait, drunkenness, as Graver (2007), Stoicism and Emotion, 39, 141
character, trait, yetzer, as Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 29, 30
character, traits of soul Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 12, 106, 138, 146, 151
character, traits, acuity Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 80, 81, 82, 95, 114, 115, 120
character, traits, arrogance Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 56, 94, 119
character, traits, emotions, and Graver (2007), Stoicism and Emotion, 133, 141, 164, 165
character, traits, energy Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 59
character, traits, epictetus, on development of Graver (2007), Stoicism and Emotion, 165, 249
character, traits, heredity and Graver (2007), Stoicism and Emotion, 171, 249
character, traits, humility Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 53, 54, 56, 58, 59, 60, 62, 95, 111, 112, 114, 118, 119
character, traits, impatience Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 101, 102, 103, 112
character, traits, indolence Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 43
character, traits, industriousness Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 43
character, traits, meekness Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 112
character, traits, motivation Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 59, 73
character, traits, of teachers Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 92, 93, 94
character, traits, patience Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 60, 62, 82
character, traits, perseverance Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 112
character, traits, students Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 44
character, unity, nicanor Schwartz (2008), 2 Maccabees, 473, 474
character, varro, cicero’s Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 70, 100, 105
character, virtue, ethical or of moral Tsouni (2019), Antiochus and Peripatetic Ethics, 139, 140
character, virtues, consistency of stoic Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 272
character, vs. narrator, orpheus Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 146
character, wildness of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 243
character, wind, symbolic of human Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 173, 174
character, wisdom Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 7, 31, 35, 114, 211, 219, 412, 413, 421, 517, 573, 575
character, withdrawals, aeschylus, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 721
character, withdrawals, libation bearers, the, aeschylus, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 721
character, without training of irrational forces in the soul, galen, platonizing ecletic doctor, philosophy and good example cannot on their own produce good Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 257
character, xenophon, hellas Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 126, 127
character, zeno, dialogue Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 404
character, zeno, platonic Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 205, 209, 210, 211, 213, 216, 217, 218, 222, 242
character, zeus dodonaios, at dodona, military Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 335, 338, 339
character, zostrianos Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 46, 89, 113, 119, 324, 359, 443, 444, 482, 516, 519, 583
character, ēthos Wolfsdorf (2020), Early Greek Ethics, 174, 175, 521, 526, 527, 528
character/aeon, repentance Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56, 57, 58, 217, 428, 433, 434
character/editorial, practices, baraitot, literary Hayes (2022), The Literature of the Sages: A Re-Visioning, 200, 250, 251, 252, 253, 254, 255, 256, 257, 258, 262
characters Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 207, 208, 211, 214, 219, 220, 221, 222
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199, 200, 201, 202, 203, 204, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 354, 355, 356, 358, 359, 360, 361, 362, 363, 364
Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 339, 341, 342, 343, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 380, 381, 383
characters, action, and the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 241, 242, 293, 317, 318
characters, aelius aristides, on Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 294, 295
characters, aeschylus, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 294
characters, aeschylus, silent Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 31
characters, ajax, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 300, 301, 306, 312
characters, ajax, sophocles, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 299, 300, 301, 302, 303, 304, 305, 312, 313, 314
characters, alciphron, letters, role-playing, by parasites and other König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 260, 263, 264, 265
characters, and doubling Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 291
characters, animals, as fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 65, 66, 341, 342, 343, 351, 352
characters, antigone, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 304, 305, 306
characters, aristotle, on judging Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 296, 297, 298
characters, as microcosm Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 298, 299, 300
characters, as the, humble, minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311
characters, attributes of Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 222
characters, chorus, the, as minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 299, 300, 301, 302, 303
characters, conflation, of episodes or Cairns (1989), Virgil's Augustan Epic. 87, 134, 137, 147, 175, 176, 196, 201, 212, 213, 232, 233
characters, conflict, among minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 306, 307, 308, 309, 310, 311
characters, context, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 295, 296, 297, 298
characters, conveyed indirectly, significance of Cairns (1989), Virgil's Augustan Epic. 154, 155, 161
characters, corneille, pierre, on Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294
characters, cries, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 756
characters, criticism of ben-shalom, israel, biblical Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 94, 95
characters, dead, the, as virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318, 319
characters, deianira, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 307, 308, 309, 312
characters, deianira, and virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
characters, democracy, in athens, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 300
characters, dialogue, between Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 207, 208, 209, 210
characters, distinctiveness of luke’s, stock Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 453, 514
characters, emotional restraint, of de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 8, 9, 353
characters, ethical reasoning, morally dubious Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 67, 339, 341, 342, 343, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 380, 381
characters, foreign Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 22, 99
characters, formal assyrian Goodman (2006), Judaism in the Roman World: Collected Essays, 76
characters, from, bible, modelling christian life on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 162, 288
characters, gods, as Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 298
characters, heracles, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 306, 307, 308, 309
characters, heracles, and virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
characters, heredity of acquired Isaac (2004), The invention of racism in classical antiquity, 74, 75, 79, 80, 81, 82
characters, hippocrates, ps., airs, waters, places, on the heredity of acquired Isaac (2004), The invention of racism in classical antiquity, 74, 75
characters, in ajax, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199, 200, 318, 473
characters, in anc. greek novels Pinheiro et al. (2015), Philosophy and the Ancient Novel, 126
characters, in antigone, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199, 200, 203
characters, in antigone, sophocles, minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 305, 306
characters, in antigone, sophocles, virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318, 319
characters, in columbaria inscriptions, comedy, stock Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 114, 117
characters, in dialogues of aspasia, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351
characters, in dialogues of gregory of nyssa, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
characters, in dialogues of methodius of olympus, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
characters, in dialogues of xenophon, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351, 352
characters, in dialogues on, death, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 352
characters, in dialogues on, sex/sexuality, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351
characters, in dialogues, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14, 347, 348, 350, 351, 352, 354, 355, 356, 357, 359, 360, 361, 362, 363
characters, in dialogues, female methodius, symposium Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 355, 356, 357
characters, in dialogues, gregory of nyssa, de anima, on the soul and the female resurrection Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 359, 360, 361, 362, 363
characters, in dialogues, major and minor Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 13, 14
characters, in dialogues, plato, female Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 350
characters, in electra, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 200, 204, 317, 318
characters, in electra, sophocles, virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
characters, in euripides, socially inferior Pucci (2016), Euripides' Revolution Under Cover: An Essay, 54
characters, in female dialogues, augustine’s de ordine Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
characters, in female dialogues, christian innovation of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
characters, in female dialogues, classical philosophical dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348, 350, 351, 352
characters, in female dialogues, gregory of nyssa using Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
characters, in female dialogues, late imperial christian dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 355
characters, in female dialogues, methodius of olympus using Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
characters, in female dialogues, plato’s phaedo and gregory’s de anima Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 359, 360
characters, in oedipus the king, sophocles, minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 306, 307, 308, 309, 310, 311
characters, in philoctetes, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199, 200, 201
characters, in satires, horace, stock Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 8, 131
characters, in sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 725
characters, in women of trachis, the, sophocles, minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 306, 307, 308, 309, 310
characters, individual and experience, of collective Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 16, 24, 45, 46, 50, 62, 74, 85, 91, 120, 130
characters, jocasta, epicaste, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 309, 310
characters, judgment, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 295, 296, 297, 298
characters, knowledge, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 415, 416, 417, 418, 419, 420, 421
characters, la bruyère, on Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294
characters, literary/literature Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50, 108, 159, 164, 199, 201
characters, mark, anonymous Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 130, 131, 132, 133, 134, 135, 136
characters, metatheater, and low-status Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 107, 109, 112, 115
characters, mimesis, of biblical Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 120
characters, minds, of in-text Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 7, 22, 23, 26, 27, 30, 31, 32, 33, 34, 36, 40, 41, 43, 45, 49, 52, 69, 70, 71, 73, 74, 80, 81, 83, 85, 86, 87, 89, 90, 95, 96, 97, 101, 109, 117, 118, 127, 133, 134, 141, 142, 144, 148, 149, 160, 163, 164, 167, 175, 176, 180, 181, 187, 189, 194, 200, 221, 224, 225, 226, 227, 229, 237, 246, 247, 251, 252, 254, 261, 264, 276, 277, 283, 285, 292, 307, 316
characters, motivation, of Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 14, 60, 67, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 83, 96, 97, 98, 99, 111, 112, 113, 114, 115, 116, 117, 118, 121, 185, 187
characters, nature, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 311, 312, 313, 314, 315
characters, nobility, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 311, 312, 313, 314, 315
characters, oedipus, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 308, 309, 310, 311, 312
characters, of antigone, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 482
characters, of comedy Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 34, 67, 68, 106, 114
characters, of de re rustica, varro Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 13, 14, 15, 16, 17, 25, 28, 29, 43, 44, 45, 46, 76, 77, 78, 86, 87, 88, 124, 125, 126, 127, 128, 129, 130, 148, 149, 150, 151, 152, 153, 154, 155, 176, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189
characters, of electra, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 494
characters, of herodotus , female Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 68, 69
characters, of oedipus at colonus, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 518, 519
characters, of oedipus the king, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 505, 506
characters, of philoctetes, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 529
characters, of the women of trachis, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 537, 538
characters, of women of trachis, the, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 200
characters, or possibility, subdivisions of fables by Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 165, 166, 167, 168, 169, 170, 171, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 380, 381
characters, oriental Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 26
characters, origin of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 311, 312, 313, 314, 315
characters, pastoral Keith and Myers (2023), Vergil and Elegy. 3, 6, 30, 60
characters, personae Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 31, 57, 183, 184
characters, personae pharsalus, battle of Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 206
characters, personality, of minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 304, 305, 306
characters, philoctetes, sophocles, and virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318
characters, pliny, the elder, on acquired Isaac (2004), The invention of racism in classical antiquity, 80
characters, poetics, aristotle, on judging Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 296, 297, 298
characters, posidonius, stoic, diet affects Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96, 97, 258
characters, psychology, of seneca’s Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 191, 192, 193, 204, 205, 208, 209, 210, 234, 247, 248, 251
characters, racine, on Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294
characters, realism in talking animal stories Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 31, 32, 33, 34, 35, 36, 37, 38, 39, 40
characters, reality, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294, 295
characters, religion in theophrastus Parker (2005), Polytheism and Society at Athens, 1, 37, 43, 121
characters, repetition, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 351, 352, 356, 358, 359, 360, 361, 362, 363, 364
characters, sacrifice, animal substituting mythical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 281, 282, 283
characters, seers, as virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318
characters, silence, of minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 188, 195, 202, 203, 204, 700
characters, social function, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 315, 316, 317
characters, sophia, wisdom of metaleptic literary Pucci (2016), Euripides' Revolution Under Cover: An Essay, 27, 37, 92, 94
characters, stereotype, characters, stock Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 341, 342, 343
characters, stock Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 120
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 81
Culík-Baird (2022), Cicero and the Early Latin Poets, 26, 102, 105, 110, 134, 140, 141
Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 108, 109, 114
Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 341, 342, 343
characters, struggling for, understanding of misfortune, through words Meinel (2015), Pollution and Crisis in Greek Tragedy, 23, 24, 25, 26, 46, 50, 51, 52
characters, style, linguistic and literary, of Schwartz (2008), 2 Maccabees, 82, 83
characters, tecmessa, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 300, 301, 302, 303, 312
characters, teucer, and minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 301, 302, 303
characters, tragic/mythical, abas Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 56, 248
characters, tragic/mythical, achilles Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 32, 33, 34, 35, 50, 51, 59, 64, 67, 70, 73, 74, 101, 106, 230, 231, 250, 253, 254
characters, tragic/mythical, adonis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 60, 97
characters, tragic/mythical, adrastus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101, 291
characters, tragic/mythical, aegeus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 263
characters, tragic/mythical, aegisthus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 82, 250, 252
characters, tragic/mythical, aeneas Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28, 67, 70, 82, 92, 108, 255
characters, tragic/mythical, agamemnon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46, 55, 69, 70, 82, 110, 115, 250, 254, 259, 269, 282, 284, 319
characters, tragic/mythical, agave Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 178, 196
characters, tragic/mythical, ajax, locrian Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 107
characters, tragic/mythical, ajax, salaminian, telamonian Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28, 41, 55, 74, 115, 231, 240, 253, 274, 282, 311, 312
characters, tragic/mythical, alcmeon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 51, 52, 55, 56, 254, 274
characters, tragic/mythical, alopo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41, 47, 248, 254, 268
characters, tragic/mythical, alphesiboea Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 51, 52, 55, 56
characters, tragic/mythical, amazons Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 109
characters, tragic/mythical, amphiaraus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41, 42
characters, tragic/mythical, amphitryon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 254
characters, tragic/mythical, andromache Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 29, 59, 230, 268, 339
characters, tragic/mythical, andromeda Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 100, 241, 263, 264, 265, 266, 267, 268
characters, tragic/mythical, antigone Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 229, 237, 248, 269, 278, 288
characters, tragic/mythical, aphrodite Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 68, 70, 77, 256, 259
characters, tragic/mythical, apollo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 254, 255, 259
characters, tragic/mythical, astyanax Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 34, 35
characters, tragic/mythical, atalanta Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 30, 261
characters, tragic/mythical, athena Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 266
characters, tragic/mythical, aëropo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 40
characters, tragic/mythical, bellerophon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 58
characters, tragic/mythical, callirrhoo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55
characters, tragic/mythical, cassandra, alexandra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 99, 106, 107, 140, 201
characters, tragic/mythical, cercyon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41, 47, 254, 268, 269
characters, tragic/mythical, chiron Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 49, 50, 51
characters, tragic/mythical, chrysothemis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 250, 252
characters, tragic/mythical, clytemnestra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55, 109, 250, 269, 284
characters, tragic/mythical, creon, king of thebes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 248, 278, 284, 285, 287, 319
characters, tragic/mythical, danaus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 56, 248
characters, tragic/mythical, daphnis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 121
characters, tragic/mythical, dardanus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 91, 92
characters, tragic/mythical, deiphobus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 106
characters, tragic/mythical, dictys Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 37
characters, tragic/mythical, diomedes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55, 67, 68, 69, 70, 73, 74, 75, 87, 108, 109, 120, 211, 253, 260
characters, tragic/mythical, dolon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 69, 70, 71, 73, 74, 75, 78, 86, 87
characters, tragic/mythical, electra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 30, 229, 244, 250, 252, 258, 259, 260, 284, 313, 338
characters, tragic/mythical, elephenor Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 100
characters, tragic/mythical, epeius Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 119
characters, tragic/mythical, eriphyle Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 42, 55, 248, 254
characters, tragic/mythical, eteocles Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260, 279
characters, tragic/mythical, eurystheus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291
characters, tragic/mythical, furies, erinyes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 94, 254, 255, 260, 313, 315, 316, 343
characters, tragic/mythical, haemon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 248, 278
characters, tragic/mythical, hector Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 29, 32, 33, 34, 35, 59, 66, 67, 68, 69, 70, 71, 73, 74, 75, 76, 78, 86, 106, 110, 250, 254, 255
characters, tragic/mythical, hecuba Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 82, 110, 115, 284
characters, tragic/mythical, helen Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 309
characters, tragic/mythical, helenus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 35
characters, tragic/mythical, hercules/heracles Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 112, 177, 248, 252, 254, 257, 258, 267, 320
characters, tragic/mythical, hermes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 259
characters, tragic/mythical, hesione Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113
characters, tragic/mythical, hippolytus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 58, 99, 109, 310
characters, tragic/mythical, hypermestra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 56, 248
characters, tragic/mythical, iolaus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 285, 286
characters, tragic/mythical, iphigenia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255
characters, tragic/mythical, iris Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 77, 255
characters, tragic/mythical, ismene Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 237, 278
characters, tragic/mythical, jason Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28, 42, 253, 312
characters, tragic/mythical, jocasta Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 43, 45, 257, 309
characters, tragic/mythical, laius Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 44, 63, 257, 274
characters, tragic/mythical, laodico Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 118
characters, tragic/mythical, lycus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 252, 254
characters, tragic/mythical, lynceus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 56, 57, 248
characters, tragic/mythical, lyssa Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 77, 255
characters, tragic/mythical, maeon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 248
characters, tragic/mythical, medea Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28, 42, 43, 47, 61, 94, 109, 253, 254, 263, 273, 282, 311, 312
characters, tragic/mythical, megara Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 254
characters, tragic/mythical, meleager Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27, 28, 29, 54, 274
characters, tragic/mythical, menelaus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 108, 112, 115
characters, tragic/mythical, menoeceus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 63, 316
characters, tragic/mythical, mestra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113
characters, tragic/mythical, muse Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 70, 72, 73, 76, 77, 85, 86, 87, 187, 247, 256
characters, tragic/mythical, nauplius Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 37, 100
characters, tragic/mythical, neoptolemus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 57, 230, 231, 258, 268
characters, tragic/mythical, odysseus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28, 41, 55, 67, 68, 69, 70, 71, 73, 74, 75, 77, 82, 108, 109, 112, 115, 211, 253, 258, 267, 268, 282, 284
characters, tragic/mythical, oedipus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 43, 44, 45, 57, 61, 254, 256, 259, 273, 274, 284, 320, 322, 339
characters, tragic/mythical, oeneus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 29, 52, 53, 54
characters, tragic/mythical, orestes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 30, 37, 47, 78, 231, 250, 255, 258, 260, 274, 281, 284, 313, 314, 315, 316, 338, 339
characters, tragic/mythical, palamedes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 100
characters, tragic/mythical, paris-alexandros Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 70, 77
characters, tragic/mythical, parthenopaeus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 180, 261
characters, tragic/mythical, parthenopo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 109, 112
characters, tragic/mythical, patroclus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 33, 101
characters, tragic/mythical, pelasgus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 60
characters, tragic/mythical, peleus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101, 257, 339
characters, tragic/mythical, pentheus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 49, 178, 196, 250, 259
characters, tragic/mythical, phaedra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 58, 263, 308
characters, tragic/mythical, philoctetes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41, 57, 109, 231, 267, 268, 322
characters, tragic/mythical, podalirius Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 110
characters, tragic/mythical, polyneices Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 252, 278, 279
characters, tragic/mythical, polyxena Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 59, 339
characters, tragic/mythical, poseidon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41, 259, 269
characters, tragic/mythical, priam Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 59, 106, 107, 140, 201
characters, tragic/mythical, prometheus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 287
characters, tragic/mythical, proteus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 118
characters, tragic/mythical, pylades Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 78, 339
characters, tragic/mythical, rhesus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 80, 81, 82, 83, 84, 85, 86, 87, 88, 187, 255, 256
characters, tragic/mythical, semelo Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27
characters, tragic/mythical, talthybius Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260
characters, tragic/mythical, tecmessa Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 231, 240
characters, tragic/mythical, telegonus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 273
characters, tragic/mythical, telephus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101, 118, 274
characters, tragic/mythical, teucer Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 28
characters, tragic/mythical, theoclymenus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255
characters, tragic/mythical, theseus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 54, 60, 101, 261, 262, 292
characters, tragic/mythical, thetis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 33, 257
characters, tragic/mythical, thoas Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255
characters, tragic/mythical, thyestes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 40, 58, 61, 248, 274, 320
characters, tragic/mythical, tydeus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 248
characters, tragic/mythical, xuthus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 248
characters, underdog Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 339, 341, 342, 343, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371
characters, underdogs, stock Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 339, 341, 342, 343, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371
characters, virginity, of tragic Hubbard (2014), A Companion to Greek and Roman Sexualities, 170, 171, 172, 173, 354, 360, 361
characters, virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318, 319
characters, vs. action Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 241, 242
characters, wisdom, of minor Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 296, 297, 298
characters, withdrawal, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 721
characters, women of trachis, the, sophocles, and virtual Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 319
character”, λύσις ἐκ τοῦ grammatical archive, commentarial strategies, “solution from the προσώπου Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 40, 41
values/character, as identity marker, for eratosthenes Gruen (2020), Ethnicity in the Ancient World - Did it matter, 33, 34
values/character, as identity marker, for joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
values/character, as identity marker, for josephus Gruen (2020), Ethnicity in the Ancient World - Did it matter, 169, 179
values/character, as identity marker, for judith Gruen (2020), Ethnicity in the Ancient World - Did it matter, 139, 141
values/character, as identity marker, for paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 188, 191, 192, 196, 197, 198, 199
values/character, as identity marker, for philo Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153, 155, 156, 160, 162, 163
values/character, as identity marker, for roman writers Gruen (2020), Ethnicity in the Ancient World - Did it matter, 81, 82, 83, 84, 86
values/character, as identity marker, for strabo Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35
values/character, as identity marker, of christians Gruen (2020), Ethnicity in the Ancient World - Did it matter, 205, 211
‘character, portraits’, body, ‘physiognomy’, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 235, 239, 241, 242
‘character, portraits’, description, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 235, 239, 241, 242
‘character, portraits’, thersites, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 241, 242

List of validated texts:
123 validated results for "character"
1. Septuagint, Tobit, 3.8, 14.6 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Character • narrative, fictitious character • values/character as identity marker, for Judith

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 139; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 98; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 92, 100

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3.8 because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
14.6
Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols.'' None
2. Hebrew Bible, Deuteronomy, 30.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • character traits, humility • speech in character

 Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 34; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 53

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30.12 לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃'' None
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30.12 It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’'' None
3. Hebrew Bible, Genesis, 2.7, 2.18-2.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Allogenes, character • Homer, Odysseus, figure, character • Job (biblical character) • Repentance, character/aeon • Seth, character • Speech, Character speech • Wisdom, character • baraitot, literary character/editorial practices • character • characters • ethical reasoning, morally dubious characters • grammatical archive, commentarial strategies, “solution from the character” (λύσις ἐκ τοῦ προσώπου) • speech-in-character (prosōpopoeia) • subdivisions of fables by characters or possibility • values/character as identity marker, for Philo

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 7, 18, 56, 112, 212; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 163; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 9; Hayes (2022), The Literature of the Sages: A Re-Visioning, 255, 256, 257, 258; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 106; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 373, 374; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 196, 209; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 40, 41; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 213; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 337

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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.18
וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃' ' None
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2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.18
And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ 2.19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.' ' None
4. Hebrew Bible, Job, 42.11-42.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Homer, Odysseus, figure, character • character

 Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 209; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 213

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42.11 וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו אַחְיוֹתָיו וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃ 42.12 וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃'' None
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42.11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold. 42.12 So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. .'' None
5. Hebrew Bible, Proverbs, 9.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Judith, complex character • Repentance, character/aeon

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 434; Gera (2014), Judith, 390

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9.1 חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃
9.1
תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃'' None
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9.1 Wisdom hath builded her house, she hath hewn out her seven pillars;'' None
6. Hesiod, Works And Days, 202-212 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Praises of Italy, military character of • animals, as fable characters

 Found in books: Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 106, 107; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 65, 66

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202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς·'203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. ' None
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202 Might will be right and shame shall cease to be,'203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know ' None
7. Hesiod, Theogony, 903 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Paris (Homeric character) • Repentance, character/aeon

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 58; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 29

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903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι,'' None
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903 At heart, sometimes – most wonderful to hear –'' None
8. Homer, Iliad, 1.1, 1.62, 1.70, 1.73, 1.80-1.83, 1.92, 1.102-1.104, 1.277-1.281, 1.421, 2.212-2.214, 2.216-2.219, 2.305, 2.485-2.486, 9.113, 9.312, 9.434-9.435, 10.47, 10.122, 23.166-23.177 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschines, character of Theoc. Id. • Artemidorus of Daldis, life and character • Caesar, Julius, character in Lucan • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, intention of author/character, solution justified with • Odysseus, his character in Philoctetes • Protagoras (Plato’s character) • Roma, as a character • Thersites, and ‘character portraits’ • body, and character • body, ‘physiognomy’, and ‘character portraits’ • character, fictional, as textual construct • character, fictional, human qualities of • characters • characters, tragic/mythical, Agamemnon • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Hector • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Rhesus • conflation (of episodes or characters) • description, and ‘character portraits’ • eyes (as a signpost for character) • intertextuality, characters, division and multiplication of • knowledge, and character • livy, epic character • minds (of in-text characters) • motivation, of characters • persuasion through character • populus Romanus, as central character in the Pharsalia

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 201; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 125, 241, 242; Cairns (1989), Virgil's Augustan Epic. 201; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 224; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 272; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 286, 287, 327, 331, 405; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 35; Hesk (2000), Deception and Democracy in Classical Athens, 195; Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 18; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 41, 51, 52, 53, 126; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 14; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 26, 28, 31, 32; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 69; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 71; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 170, 171, 183; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 20, 125, 131

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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
1.62
ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα
1.70
ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
1.73
ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·
1.80
κρείσσων γὰρ βασιλεὺς ὅτε χώσεται ἀνδρὶ χέρηϊ· 1.81 εἴ περ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ, 1.82 ἀλλά τε καὶ μετόπισθεν ἔχει κότον, ὄφρα τελέσσῃ, 1.83 ἐν στήθεσσιν ἑοῖσι· σὺ δὲ φράσαι εἴ με σαώσεις.
1.92
καὶ τότε δὴ θάρσησε καὶ ηὔδα μάντις ἀμύμων·

1.102
ἥρως Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων
1.103
ἀχνύμενος· μένεος δὲ μέγα φρένες ἀμφιμέλαιναι
1.104
πίμπλαντʼ, ὄσσε δέ οἱ πυρὶ λαμπετόωντι ἐΐκτην·
1.277
μήτε σὺ Πηλείδη ἔθελʼ ἐριζέμεναι βασιλῆϊ 1.278 ἀντιβίην, ἐπεὶ οὔ ποθʼ ὁμοίης ἔμμορε τιμῆς 1.279 σκηπτοῦχος βασιλεύς, ᾧ τε Ζεὺς κῦδος ἔδωκεν. 1.280 εἰ δὲ σὺ καρτερός ἐσσι θεὰ δέ σε γείνατο μήτηρ, 1.281 ἀλλʼ ὅ γε φέρτερός ἐστιν ἐπεὶ πλεόνεσσιν ἀνάσσει.
1.421
ἀλλὰ σὺ μὲν νῦν νηυσὶ παρήμενος ὠκυπόροισι
2.212
Θερσίτης δʼ ἔτι μοῦνος ἀμετροεπὴς ἐκολῴα, 2.213 ὃς ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδη 2.214 μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν,
2.216
ἔμμεναι· αἴσχιστος δὲ ἀνὴρ ὑπὸ Ἴλιον ἦλθε· 2.217 φολκὸς ἔην, χωλὸς δʼ ἕτερον πόδα· τὼ δέ οἱ ὤμω 2.218 κυρτὼ ἐπὶ στῆθος συνοχωκότε· αὐτὰρ ὕπερθε 2.219 φοξὸς ἔην κεφαλήν, ψεδνὴ δʼ ἐπενήνοθε λάχνη.
2.305
ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς
2.485
ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·
9.113
δώροισίν τʼ ἀγανοῖσιν ἔπεσσί τε μειλιχίοισι.
9.312
ἐχθρὸς γάρ μοι κεῖνος ὁμῶς Ἀΐδαο πύλῃσιν
9.434
εἰ μὲν δὴ νόστόν γε μετὰ φρεσὶ φαίδιμʼ Ἀχιλλεῦ 9.435 βάλλεαι, οὐδέ τι πάμπαν ἀμύνειν νηυσὶ θοῇσι
10.47
οὐ γάρ πω ἰδόμην, οὐδʼ ἔκλυον αὐδήσαντος
10.122
οὔτʼ ὄκνῳ εἴκων οὔτʼ ἀφραδίῃσι νόοιο,
23.166
πολλὰ δὲ ἴφια μῆλα καὶ εἰλίποδας ἕλικας βοῦς 23.167 πρόσθε πυρῆς ἔδερόν τε καὶ ἄμφεπον· ἐκ δʼ ἄρα πάντων 23.168 δημὸν ἑλὼν ἐκάλυψε νέκυν μεγάθυμος Ἀχιλλεὺς 23.169 ἐς πόδας ἐκ κεφαλῆς, περὶ δὲ δρατὰ σώματα νήει. 23.170 ἐν δʼ ἐτίθει μέλιτος καὶ ἀλείφατος ἀμφιφορῆας 23.171 πρὸς λέχεα κλίνων· πίσυρας δʼ ἐριαύχενας ἵππους 23.172 ἐσσυμένως ἐνέβαλλε πυρῇ μεγάλα στεναχίζων. 23.173 ἐννέα τῷ γε ἄνακτι τραπεζῆες κύνες ἦσαν, 23.174 καὶ μὲν τῶν ἐνέβαλλε πυρῇ δύο δειροτομήσας, 23.175 δώδεκα δὲ Τρώων μεγαθύμων υἱέας ἐσθλοὺς 23.176 χαλκῷ δηϊόων· κακὰ δὲ φρεσὶ μήδετο ἔργα· 23.177 ἐν δὲ πυρὸς μένος ἧκε σιδήρεον ὄφρα νέμοιτο.' ' None
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1.1 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " 1.62 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb;
1.70
and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
1.80
Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know;
1.92
not even if you name Agamemnon, who now claims to be far the best of the Achaeans.

1.102
When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil:
1.277
but let her be, as the sons of the Achaeans first gave her to him as a prize; nor do you, son of Peleus, be minded to strive with a king, might against might, for it is no common honour that is the portion of a sceptre-holding king, to whom Zeus gives glory. If you are a stronger fighter, and a goddess mother bore you, 1.280 yet he is the mightier, since he is king over more. Son of Atreus, check your rage. Indeed, I beg you to let go your anger against Achilles, who is for all the Achaeans a mighty bulwark in evil war.
1.421
But remain by your swift, sea-faring ships, and continue your wrath against the Achaeans, and refrain utterly from battle; for Zeus went yesterday to Oceanus, to the blameless Ethiopians for a feast, and all the gods followed with him; but on the twelfth day he will come back again to Olympus,
2.212
thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise,
2.216
but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon.
2.305
and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light,
2.485
for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
9.113
and upon a man most mighty, whom the very immortals honoured, didst thou put dishonour; for thou tookest away and keepest his prize. Howbeit let us still even now take thought how we may make amends, and persuade him with kindly gifts and with gentle words.
9.312
and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best.
9.434
So spake he, and they all became hushed in silence, marveling at his words; for with exceeding vehemence did he deny them. But at length there spake among them the old horseman Phoenix, bursting into tears, for that greatly did he fear for the ships of the Achaeans:If verily thou layest up in thy mind, glorious Achilles, 9.435 the purpose of returning, neither art minded at all to ward from the swift ships consuming fire, for that wrath hath fallen upon thy heart; how can I then, dear child, be left here without thee, alone? It was to thee that the old horseman Peleus sent me on the day when he sent thee to Agamemnon, forth from Phthia,
10.47
the Argives and their ships, seeing the mind of Zeus is turned. To the sacrifices of Hector, it seemeth, his heart inclineth rather than to ours. For never have I seen neither heard by the telling of another that one man devised in one day so many terrible deeds, as Hector, dear to Zeus, hath wrought upon the sons of the Achaeans, by himself alone,
10.122
Old sir, at another time shalt thou chide him even at mine own bidding, seeing he is often slack and not minded to labour, neither yielding to sloth nor to heedlessness of mind, but ever looking to me and awaiting my leading. But now he awoke even before myself, and came to me,
23.166
and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.170 And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175 And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.177 And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, ' " None
9. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), characters of • Herakles, dual character as both god and hero • Homer, character and divine influence in • Odysseus, character of • Paris (Homeric character) • Roma, as a character • Socrates (character) • character of recipient, decisive of choice of ritual • character, excellence of • conflation (of episodes or characters) • knowledge, and character • populus Romanus, as central character in the Pharsalia

 Found in books: Cairns (1989), Virgil's Augustan Epic. 201; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 86; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 29; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 151; Joho (2022), Style and Necessity in Thucydides, 238, 240; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 42, 43, 44; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 33, 34; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 73; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 149

10. Aeschylus, Libation-Bearers, 900-902 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • characters, and doubling • characters, tragic/mythical, Dolon • characters, tragic/mythical, Hector • characters, tragic/mythical, Orestes • characters, tragic/mythical, Pylades • characters, tragic/mythical, Rhesus • silence, of minor characters

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 291, 700; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 78

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900 ποῦ δὴ τὰ λοιπὰ Λοξίου μαντεύματα'901 τὰ πυθόχρηστα, πιστὰ δʼ εὐορκώματα; 902 ἅπαντας ἐχθροὺς τῶν θεῶν ἡγοῦ πλέον. Ὀρέστης ' None
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900 What then will become in the future of Loxias’ oracles declared at Orestes '901 What then will become in the future of Loxias’ oracles declared at Orestes ' None
11. Hebrew Bible, Ezekiel, 16.9-16.13 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Judith, complex character • narrative, fictitious character

 Found in books: Gera (2014), Judith, 328; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11

sup>
16.9 וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃' '16.11 וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ 16.12 וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ 16.13 וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי שֵׁשׁ וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי אָכָלְתְּ וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃'' None
sup>
16.9 Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. 16.10 I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. 16.11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 16.12 And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head. 16.13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.'' None
12. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, and character withdrawals • Libation Bearers, The (Aeschylus), and character withdrawals • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Electra • characters, tragic/mythical, Eteocles • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Hector • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Rhesus • characters, tragic/mythical, Talthybius • virginity, of tragic characters • withdrawal, of characters

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 354; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 721; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 260

13. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • characters, of Antigone (Sophocles) • characters, tragic/mythical, Antigone • characters, tragic/mythical, Ismene • characters, tragic/mythical, Rhesus

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 482; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 83, 237

14. Euripides, Hippolytus, 5-6, 16-21, 23, 29-32, 34-37, 73-87, 100, 102, 337-338, 411-412, 416-425, 447-448, 616-650, 653-655, 725-727, 1423 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • causation, and character • character, fictional, human qualities of • character, tragic, • characters, tragic/mythical, Agamemnon • characters, tragic/mythical, Amazons • characters, tragic/mythical, Antigone • characters, tragic/mythical, Clytemnestra • characters, tragic/mythical, Creon, king of Thebes • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Electra • characters, tragic/mythical, Hecuba • characters, tragic/mythical, Hippolytus • characters, tragic/mythical, Ismene • characters, tragic/mythical, Medea • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Oedipus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Parthenopo • characters, tragic/mythical, Philoctetes • socially inferior characters in Euripides • sophia, wisdom of metaleptic literary characters • understanding of misfortune, through words, characters struggling for • virginity, of tragic characters

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 206; Hubbard (2014), A Companion to Greek and Roman Sexualities, 170, 171, 172, 173, 360, 361; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 109, 237, 284; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Meinel (2015), Pollution and Crisis in Greek Tragedy, 25, 26, 33, 34, 35, 37, 38, 39, 46; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 54, 94

sup>
5 τοὺς μὲν σέβοντας τἀμὰ πρεσβεύω κράτη,' "6 σφάλλω δ' ὅσοι φρονοῦσιν εἰς ἡμᾶς μέγα." 16 τιμᾷ, μεγίστην δαιμόνων ἡγούμενος,' "17 χλωρὰν δ' ἀν' ὕλην παρθένῳ ξυνὼν ἀεὶ" '18 κυσὶν ταχείαις θῆρας ἐξαιρεῖ χθονός, 19 μείζω βροτείας προσπεσὼν ὁμιλίας. 20 τούτοισι μέν νυν οὐ φθονῶ: τί γάρ με δεῖ;' "21 ἃ δ' εἰς ἔμ' ἡμάρτηκε τιμωρήσομαι" "
23
πάλαι προκόψας', οὐ πόνου πολλοῦ με δεῖ." 29 καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "30 πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '31 γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "32 ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" 34 ἐπεὶ δὲ Θησεὺς Κεκροπίαν λείπει χθόνα 3
5
μίασμα φεύγων αἵματος Παλλαντιδῶν 36 καὶ τήνδε σὺν δάμαρτι ναυστολεῖ χθόνα, 37 ἐνιαυσίαν ἔκδημον αἰνέσας φυγήν,
73
σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου 74 λειμῶνος, ὦ δέσποινα, κοσμήσας φέρω,' "7
5
ἔνθ' οὔτε ποιμὴν ἀξιοῖ φέρβειν βοτὰ" "76 οὔτ' ἦλθέ πω σίδηρος, ἀλλ' ἀκήρατον" "77 μέλισσα λειμῶν' ἠρινὴ διέρχεται," '78 Αἰδὼς δὲ ποταμίαισι κηπεύει δρόσοις,' "79 ὅσοις διδακτὸν μηδὲν ἀλλ' ἐν τῇ φύσει" "80 τὸ σωφρονεῖν εἴληχεν ἐς τὰ πάντ' ἀεί," "81 τούτοις δρέπεσθαι, τοῖς κακοῖσι δ' οὐ θέμις." "82 ἀλλ', ὦ φίλη δέσποινα, χρυσέας κόμης" '83 ἀνάδημα δέξαι χειρὸς εὐσεβοῦς ἄπο.' "84 μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '8
5
σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "86 κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν." "87 τέλος δὲ κάμψαιμ' ὥσπερ ἠρξάμην βίου." "
100
τίν'; εὐλαβοῦ δὲ μή τί σου σφαλῇ στόμα."
102
πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀσπάζομαι.' "
337
ὦ τλῆμον, οἷον, μῆτερ, ἠράσθης ἔρον. 338 ὃν ἔσχε ταύρου, τέκνον, ἢ τί φῂς τόδε;
411
ὅταν γὰρ αἰσχρὰ τοῖσιν ἐσθλοῖσιν δοκῇ,' "412 ἦ κάρτα δόξει τοῖς κακοῖς γ' εἶναι καλά." '4
16
βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν 417 οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "418 τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" "419 ἡμᾶς γὰρ αὐτὸ τοῦτ' ἀποκτείνει, φίλαι," "420 ὡς μήποτ' ἄνδρα τὸν ἐμὸν αἰσχύνας' ἁλῶ," "421 μὴ παῖδας οὓς ἔτικτον: ἀλλ' ἐλεύθεροι" '422 παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν' "4
23
κλεινῶν ̓Αθηνῶν, μητρὸς οὕνεκ' εὐκλεεῖς." '424 δουλοῖ γὰρ ἄνδρα, κἂν θρασύσπλαγχνός τις ᾖ, 42
5
ὅταν ξυνειδῇ μητρὸς ἢ πατρὸς κακά.' "
447
φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ" "448 κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" '6
16
ὦ Ζεῦ, τί δὴ κίβδηλον ἀνθρώποις κακὸν 617 γυναῖκας ἐς φῶς ἡλίου κατῴκισας; 618 εἰ γὰρ βρότειον ἤθελες σπεῖραι γένος, 619 οὐκ ἐκ γυναικῶν χρῆν παρασχέσθαι τόδε,' "620 ἀλλ' ἀντιθέντας σοῖσιν ἐν ναοῖς βροτοὺς" '621 ἢ χαλκὸν ἢ σίδηρον ἢ χρυσοῦ βάρος 622 παίδων πρίασθαι σπέρμα του τιμήματος, 6
23
τῆς ἀξίας ἕκαστον, ἐν δὲ δώμασιν 624 ναίειν ἐλευθέροισι θηλειῶν ἄτερ.' "62
5
νῦν δ' ἐς δόμους μὲν πρῶτον ἄξεσθαι κακὸν" '626 μέλλοντες ὄλβον δωμάτων ἐκτίνομεν. 627 τούτῳ δὲ δῆλον ὡς γυνὴ κακὸν μέγα: 628 προσθεὶς γὰρ ὁ σπείρας τε καὶ θρέψας πατὴρ' "6
29
φερνὰς ἀπῴκις', ὡς ἀπαλλαχθῇ κακοῦ." "630 ὁ δ' αὖ λαβὼν ἀτηρὸν ἐς δόμους φυτὸν" '631 γέγηθε κόσμον προστιθεὶς ἀγάλματι 632 καλὸν κακίστῳ καὶ πέπλοισιν ἐκπονεῖ 633 δύστηνος, ὄλβον δωμάτων ὑπεξελών.' "6
34
ἔχει δ' ἀνάγκην: ὥστε κηδεύσας καλῶς" '63
5
γαμβροῖσι χαίρων σῴζεται πικρὸν λέχος,' "636 ἢ χρηστὰ λέκτρα πενθεροὺς δ' ἀνωφελεῖς" '637 λαβὼν πιέζει τἀγαθῷ τὸ δυστυχές.' "638 ῥᾷστον δ' ὅτῳ τὸ μηδέν — ἀλλ' ἀνωφελὴς" "639 εὐηθίᾳ κατ' οἶκον ἵδρυται γυνή." "640 σοφὴν δὲ μισῶ: μὴ γὰρ ἔν γ' ἐμοῖς δόμοις" "641 εἴη φρονοῦσα πλείον' ἢ γυναῖκα χρή." '642 τὸ γὰρ κακοῦργον μᾶλλον ἐντίκτει Κύπρις' "643 ἐν ταῖς σοφαῖσιν: ἡ δ' ἀμήχανος γυνὴ" '644 γνώμῃ βραχείᾳ μωρίαν ἀφῃρέθη.' "64
5
χρῆν δ' ἐς γυναῖκα πρόσπολον μὲν οὐ περᾶν," "646 ἄφθογγα δ' αὐταῖς συγκατοικίζειν δάκη" "647 θηρῶν, ἵν' εἶχον μήτε προσφωνεῖν τινα" "648 μήτ' ἐξ ἐκείνων φθέγμα δέξασθαι πάλιν." "649 νῦν δ' αἱ μὲν ἔνδον †δρῶσιν αἱ κακαὶ† κακὰ" "6
50
βουλεύματ', ἔξω δ' ἐκφέρουσι πρόσπολοι." '6
53
ἁγὼ ῥυτοῖς νασμοῖσιν ἐξομόρξομαι, 6
54
ἐς ὦτα κλύζων. πῶς ἂν οὖν εἴην κακός,' "6
5
5
ὃς οὐδ' ἀκούσας τοιάδ' ἁγνεύειν δοκῶ;" "72
5
ἐγὼ δὲ Κύπριν, ἥπερ ἐξόλλυσί με,' "72
5
καὶ σύ γ' εὖ με νουθέτει." '726 ψυχῆς ἀπαλλαχθεῖσα τῇδ' ἐν ἡμέρᾳ" "727 τέρψω: πικροῦ δ' ἔρωτος ἡσσηθήσομαι." '14
23
σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" '' None
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5 those that respect my power I advance to honour, but bring to ruin all who vaunt themselves at me. For even in the race of gods this feeling finds a home, even pleasure at the honour men pay them.
16
but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. 20 ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil.
29
to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. 30 a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. 3
5
flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge,
73
For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow, 7
5
where nor shepherd dares to herd his flock nor ever scythe hath mown, but o’er the mead unshorn the bee doth wing its way in spring; and with the dew from rivers drawn purity that garden tends. Such as know no cunning lore, yet in whose nature 80 elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 8
5
to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant
100
Whom speak’st thou of? Keep watch upon thy tongue lest it some mischief cause. Attendant102 I greet her from afar, preserving still my chastity. Att
337
Ah! hapless mother, Pasiphae, wife of Minos, deceived by Aphrodite into a fatal passion for a bull. Cf. Verg. Aen. vi. ad init., also Ovid Metam., viii, 131 sqq. what a love was thine! Nurse 338 Her love for the bull? daughter, or what meanest thou? Phaedra
411
this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. 4
16
How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? 419 This it is that calls on me to die, kind friends, 420 that so I may ne’er be found to have disgraced my lord, or the children I have born; no! may they grow up and dwell in glorious Athens, free to speak and act, heirs to such fair fame as a mother can bequeath. For to know that father or mother have sinned doth turn 42
5
the stoutest heart to slavishness. This alone, men say, can stand the buffets of life’s battle, a just and virtuous soul in whomsoever found. For time unmasks the villain sooner or later, holding up to them a mirror as to some blooming maid.
447
and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 6
16
Great Zeus, why didst thou, to man’s sorrow, put woman, evil counterfeit, to dwell where shines the sun? If thou wert minded that the human race should multiply, it was not from women they should have drawn their stock, 620 but in thy temples they should have paid gold or iron or ponderous bronze and bought a family, each man proportioned to his offering, and so in independence dwelt, from women free. 62
5
But now as soon as ever we would bring this plague into our home we bring its fortune to the ground. 1 Nauck brackets these two lines as spurious. ’Tis clear from this how great a curse a woman is; the very father, that begot and nurtured her, to rid him of the mischief gives her a dower and packs her off; 630 while the husband, who takes the noxious weed into his home, fondly decks his sorry idol in fine raiment and tricks her out in robes, squandering by degrees, unhappy wight! his house’s wealth. For he is in this dilemma; 63
5
ay his marriage has brought him good connections, he is glad then to keep the wife he loathes; or, if he gets a good wife but useless relations, he tries to stifle the bad luck with the good. But it is easiest for him who has settled in his house as wife a mere nobody, For ἀλλὰ Weil proposes οὖσ’ . Another conjecture is ἀλλὰ νωχελὴς . incapable from simplicity. 640 I hate a clever woman; never may she set foot in my house who aims at knowing more than women need; for in these clever women Cypris implants a larger store of villainy, while the artless woman is by her shallow wit from levity debarred. 64
5
No servant should ever have had access to a wife, but men should put to live with them beasts, which bite, not talk, in which case they could not speak to any one nor be answered back by them. But, as it is, the wicked in their chambers plot wickedness, 6
50
and their servants carry it abroad. 6
5
5
when by the very mention of it I feel myself polluted? Be well assured, woman, ’tis only my religious scruple saves thee. For had not I unawares been caught by an oath, ’fore heaven! I would not have refrained from telling all unto my father. But now I will from the house away, so long a 72
5
For this very day shall I gladden Cypris, my destroyer, by yielding up my life, and shall own myself vanquished by cruel love. Yet shall my dying be another’s curse, that he may learn not to exult at my misfortunes; 14
23
For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; ' None
15. Euripides, Rhesus, 941-945 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • characters, tragic/mythical, Achilles • characters, tragic/mythical, Aeneas • characters, tragic/mythical, Ajax, Salaminian (Telamonian) • characters, tragic/mythical, Aphrodite • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Hector • characters, tragic/mythical, Muse • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Paris-Alexandros • characters, tragic/mythical, Rhesus • virginity, of tragic characters

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 171; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 73, 74, 75

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941 καίτοι πόλιν σὴν σύγγονοι πρεσβεύομεν'942 Μοῦσαι μάλιστα κἀπιχρώμεθα χθονί, 943 μυστηρίων τε τῶν ἀπορρήτων φανὰς 944 ἔδειξεν ̓Ορφεύς, αὐτανέψιος νεκροῦ' "945 τοῦδ' ὃν κατακτείνεις σύ: Μουσαῖόν τε, σὸν" '' None
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941 Is hid from me! Yet ever on thy land'942 The Muse hath smiled; we gave it praise above 943 The light of thy great Mysteries was shed 944 By Orpheus, very cousin of this dead 945 Whom thou hast slain; and thine high citizen ' None
16. Herodotus, Histories, 1.5, 1.8-1.12, 1.32.1, 1.46, 3.80, 4.76, 6.23 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Croesus (in Herodotus), character of…and necessity • Herodotus\n, female characters of • Lokroi, Ionian character of • Zeus Dodonaios, at Dodona, military character • belief/s, as traits of character • character (Plutarch’s and readers’ concern with) • characters • characters, tragic/mythical, Cassandra (Alexandra) • characters, tragic/mythical, Priam • experience, of characters (individual and collective) • foreign, characters • heroine powerful character of • motivation, of characters

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 52; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 68, 69; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 16; Joho (2022), Style and Necessity in Thucydides, 208, 221; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 334; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 312, 338; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 140; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 78, 79, 80, 96, 97, 98, 99, 114, 115, 116; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 22; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 79

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1.5 οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως.
1.8
οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” 1.9 ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” 1.10 ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. 1.11 τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” 1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1' 1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι.
3.80
ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.”
4.76
ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.
6.23
Σάμιοι γὰρ κομιζόμενοι ἐς Σικελίην ἐγίνοντο ἐν Λοκροῖσι τοῖσι Ἐπιζεφυρίοισι, καὶ Ζαγκλαῖοι αὐτοί τε καὶ ὁ βασιλεὺς αὐτῶν, τῷ οὔνομα ἦν Σκύθης, περικατέατο πόλιν τῶν Σικελῶν ἐξελεῖν βουλόμενοι. μαθὼν δὲ ταῦτα ὁ Ῥηγίου τύραννος Ἀναξίλεως, τότε ἐὼν διάφορος τοῖσι Ζαγκλαίοισι, συμμίξας τοῖσι Σαμίοισι ἀναπείθει ὡς χρεὸν εἴη Καλὴν μὲν ἀκτήν, ἐπʼ ἣν ἔπλεον, ἐᾶν χαίρειν, τὴν δὲ Ζάγκλην σχεῖν ἐοῦσαν ἔρημον ἀνδρῶν. πειθομένων δὲ τῶν Σαμίων καὶ σχόντων τὴν Ζάγκλην, ἐνθαῦτα οἱ Ζαγκλαῖοι, ὡς ἐπύθοντο ἐχομένην τὴν πόλιν ἑωυτῶν, ἐβοήθεον αὐτῇ καὶ ἐπεκαλέοντο Ἱπποκράτεα τὸν Γέλης τύραννον· ἦν γὰρ δή σφι οὗτος σύμμαχος. ἐπείτε δὲ αὐτοῖσι καὶ ὁ Ἱπποκράτης σὺν τῇ στρατιῇ ἧκε βοηθέων, Σκύθην μὲν τὸν μούναρχον τῶν Ζαγκλαίων ὡς ἀποβαλόντα τὴν πόλιν ὁ Ἱπποκράτης πεδήσας καὶ τὸν ἀδελφεὸν αὐτοῦ Πυθογένεα ἐς Ἴνυκα πόλιν ἀπέπεμψε, τοὺς δὲ λοιποὺς Ζαγκλαίους κοινολογησάμενος τοῖσι Σαμίοισι καὶ ὅρκους δοὺς καὶ δεξάμενος προέδωκε. μισθὸς δέ οἱ ἦν εἰρημένος ὅδε ὑπὸ τῶν Σαμίων, πάντων τῶν ἐπίπλων καὶ ἀνδραπόδων τὰ ἡμίσεα μεταλαβεῖν τῶν ἐν τῇ πόλι, τὰ δʼ ἐπὶ τῶν ἀγρῶν πάντα Ἱπποκράτεα λαγχάνειν. τοὺς μὲν δὴ πλεῦνας τῶν Ζαγκλαίων αὐτὸς ἐν ἀνδραπόδων λόγῳ εἶχε δήσας, τοὺς δὲ κορυφαίους αὐτῶν τριηκοσίους ἔδωκε τοῖσι Σαμίοισι κατασφάξαι· οὐ μέντοι οἵ γε Σάμιοι ἐποίησαν ταῦτα.'' None
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1.5 Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.' "
1.8
This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” " '1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. ' "1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” " "1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " 1.32.1 Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us.
1.46
After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians.
3.80
After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” ' "
4.76
But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " 6.23 In their journey a thing happened to them such as I will show. As they voyaged to Sicily, the Samians came to the country of the Epizephyrian Locrians at a time when the people of Zancle and their king (whose name was Scythes) were besieging a Sicilian town desiring to take it. ,Learning this, Anaxilaus the tyrant of Rhegium, being then in a feud with the Zanclaeans, joined forces with the Samians and persuaded them to leave off their voyage to the Fair Coast and seize Zancle while it was deserted by its men. ,The Samians consented and seized Zancle; when they learned that their city was taken, the Zanclaeans came to deliver it, calling to their aid Hippocrates the tyrant of Gela, who was their ally. ,But Hippocrates, when he came bringing his army to aid them, put Scythes the monarch of Zancle and his brother Pythogenes in chains for losing the city, and sent them away to the city of Inyx. He betrayed the rest of the Zanclaeans to the Samians, with whom he had made an agreement and exchanged oaths. ,The price which the Samians agreed to give him was that Hippocrates should take for his share half of the movable goods and slaves in the city, and all that was in the country. ,Most of the Zanclaeans were kept in chains as slaves by Hippocrates himself; he gave three hundred chief men to the Samians to be put to death, but the Samians did not do so. '' None
17. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Character (difference in) • Diotima (Platonic character) • Marcus (character of Div.) • Parmenides (Platonic character) • Quintus (character of Div.) • Socrates (character) • Timaeus (Platonic character) • Zeno (Platonic character) • character, tragic,

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 21, 26, 34, 216; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 138; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 132; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 21

244c οὐ γὰρ ἂν τῇ καλλίστῃ τέχνῃ, ᾗ τὸ μέλλον κρίνεται, αὐτὸ τοῦτο τοὔνομα ἐμπλέκοντες μανικὴν ἐκάλεσαν. ἀλλʼ ὡς καλοῦ ὄντος, ὅταν θείᾳ μοίρᾳ γίγνηται, οὕτω νομίσαντες ἔθεντο, οἱ δὲ νῦν ἀπειροκάλως τὸ ταῦ ἐπεμβάλλοντες μαντικὴν ἐκάλεσαν. ἐπεὶ καὶ τήν γε τῶν ἐμφρόνων, ζήτησιν τοῦ μέλλοντος διά τε ὀρνίθων ποιουμένων καὶ τῶν ἄλλων σημείων, ἅτʼ ἐκ διανοίας ποριζομένων ἀνθρωπίνῃ οἰήσει νοῦν τε καὶ ἱστορίαν, οἰονοϊστικὴν ἐπωνόμασαν,'245c παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε. 246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων, 247c νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ. ' None244c otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous)'245c is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also 246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. 247c pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region ' None
18. Sophocles, Ajax, 1-133, 693-705, 866-878, 1199-1210, 1216-1222, 1328-1331, 1344-1345 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Ajax (Sophocles), and minor characters • Antigone (Sophocles), minor characters in • Antigone, and minor characters • Aristotle, on judging characters • Poetics (Aristotle), on judging characters • Tecmessa, and minor characters • Teucer, and minor characters • characters • characters, in Ajax (Sophocles) • characters, tragic/mythical, Agamemnon • characters, tragic/mythical, Ajax, Salaminian (Telamonian) • characters, tragic/mythical, Clytemnestra • characters, tragic/mythical, Creon, king of Thebes • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Electra • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Hector • characters, tragic/mythical, Hecuba • characters, tragic/mythical, Hercules/Heracles • characters, tragic/mythical, Medea • characters, tragic/mythical, Muse • characters, tragic/mythical, Neoptolemus • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Oedipus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Rhesus • chorus, the, as a character • chorus, the, as minor characters • context, and characters • dialogue, between characters • gods, as characters • humble, minor characters as the • judgment, of characters • knowledge, of characters • microcosm, characters as • personality, of minor characters • silence, of minor characters • wisdom, of minor characters

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 195, 207, 298, 302, 303, 304, 305, 417, 418, 473; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 76, 80, 81, 258, 282, 284

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1 Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you'2 Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you 5 for a long time as you hunt and scan his newly pressed tracks, in order to see whether he is inside or away. Your course leads you well to your goal, like that of a keen-scenting Laconian hound. For the man has just now gone in,
10
with sweat dripping from his head and from his hands that have killed with the sword. There is no further need for you to peer inside these doors. Rather tell me what your goal is that you have shown such eagerness for, so that you may learn from her who holds the knowledge. Odysseu
14
Voice of Athena, dearest to me of the gods,
15
how clearly, though you are unseen, do I hear your call and snatch its meaning in my mind, just as I would the bronze tongue of the Tyrrhenian trumpet! And now you have discerned correctly that I am circling my path on the track of a man who hates me, Ajax the shield-bearer. 20 It is he and no other that I have been tracking so long. For tonight he has done us a deed beyond comprehension—if he is indeed the doer. We know nothing for certain, but drift in doubt. And so I of my of accord took up the burden of this search. 25 For we recently found all the cattle, our plunder, dead—yes, slaughtered by human hand—and with them the guardians of the flocks. Now, all men lay responsibility for this crime to him. And further, a scout who had seen him 30 bounding alone over the plain with a newly-wet sword reported to me and declared what he saw. Then immediately I rush upon his track, and sometimes I follow his signs, but sometimes I am bewildered, and cannot read whose they are. Your arrival is timely, for truly in all matters, both those of the past 35 and those of the future, it is your hand that steers me. Athena 36 I know it, Odysseus, and some time ago I came on the path as a lookout friendly to your hunt. Odysseu 38 And so, dear mistress, do I toil to good effect? Athena 39 Know that that man is the doer of these deeds. Odysseu 40 Then to what end did he thrust his hand so senselessly? Athena 4
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He was mad with anger over the arms of Achilles. Odysseu 42 Why, then, his onslaught upon the flocks? Athena 43 It was in your blood, he thought, that he was staining his hand. Odysseu 44 Then was this a plot aimed against the Greeks? Athena 45 Yes, and he would have accomplished it, too, had I not been attentive. Odysseu 46 And what reckless boldness was in his mind that he dared this? Athena 47 Under night’s cover he set out against you, by stealth and alone. Odysseu 48 And did he get near us? Did he reach his goal? Athena 49 He was already at the double doors of the two generals. Odysseu 50 How, then, did he restrain his hand when it was eager for murder? Athena 5
1
It was I who prevented him, by casting over his eyes oppressive notions of his fatal joy, and I who turned his fury aside on the flocks of sheep and the confused droves guarded by herdsmen, the spoil which you had not yet divided. 55 Then he fell upon them and kept cutting out a slaughter of many horned beasts as he split their spines in a circle around him. At one time he thought that he was killing the two Atreidae, holding them in his very hand; at another time it was this commander, and at another that one which he attacked. And I, while the man ran about in diseased frenzy, 60 I kept urging him on, kept hurling him into the snares of doom. Soon, when he rested from this toil, he bound together the living oxen along with with all the sheep and brought them home, as though his quarry were men, not well-horned cattle. And now he abuses them, bound together, in the house. But to you also will I show this madness openly, so that when you have seen it you may proclaim it to all the Argives. Be of good courage and stand your ground, and do not regard the man as a cause of disaster for you. I will turn away the beams of his eye 70 and keep them from landing on your face. To Ajax. 7
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You there, you who bind back your captive’s arms, I am calling you, come here! I am calling Ajax! Come out in front of the house! Odysseu 74 What are you doing, Athena? Do not call him out. Athena 75 Hold your peace! Do not earn a reputation for cowardice! Odysseu 76 No, by the gods, let it content you that he stay inside. Athena 77 What is the danger? Was he not a man before? Odysseu 78 Yes, a man hostile to me in the past, and especially now. Athena 79 And is not the sweetest mockery the mockery of enemies? Odysseu 80 I am content that he stay within his tent. Athena 8
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Do you fear to see a madman right before your eyes? Odysseu 82 I would not shrink from him in fear, if he were sane. Athena 83 But he will not see you now, even though you stand nearby. Odysseu 84 How could that be, if he still sees with the same eyes? Athena 85 I shall darken them, though their sight is keen. Odysseu 86 It is true: all is possible when a god contrives. Athena 87 Stand silent, then, and stay where you are. Odysseu 88 I must stay. But I would prefer to be far from here! Athena 89 You there, Ajax, once again I call you! Why do you show so little regard for your ally? Enter Ajax, holding a blood-stained whip in his hand. Ajax 9
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Welcome, Athena! Welcome, daughter sprung from Zeus! How well have you stood by me! I will crown you with trophies of pure gold in gratitude for this quarry! Athena 94 A fine pledge. But tell me this—have you dyed your sword well in the Greek army? Ajax 96 I can make that boast. I do not deny it. Athena 97 And have you launched your armed hand against the Atreidae? Ajax 98 Yes, so that never again will they dishonor Ajax. Athena 99 The men are dead, as I interpret your words. Ajax
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Dead they are. Now let them rob me of my arms! Athena
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1
I see. And the son of Laertes , how does his fortune with respect to you? Has he escaped you? Ajax
103
That blasted fox! You ask me where he is? Athena
104
Yes, I do. I mean Odysseus, your adversary. Ajax
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My most pleasing prisoner, mistress, he sits inside. I do not wish him to die just yet. Athena
107
Until you do what? Or win what greater advantage? Ajax
108
Until he be bound to a pillar beneath my roof— Athena
109
What evil, then, will you inflict on the poor man? Ajax
1
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—and have his back crimsoned by the lash, before he dies. Athena
1
1
1
Do not abuse the poor man so cruelly! Ajax
1
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In all else, Athena, I bid you take your pleasure, but he will pay this penalty and no other. Athena
1
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Well, then, since it delights you to do so, put your arm to use; spare no portion of your plan. Ajax
1
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I go to my work. And I give you this commission: be always for me the close-standing ally that you have been for me today! Exit Ajax. Athena
1
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Do you see, Odysseus, how great is the strength of the gods? Whom could you have found more prudent than this man,
120
or better able to do what the situation demanded? Odysseu
12
1
I know of no one, but in his misery I pity him all the same, even though he hates me, because he is yoked beneath a ruinous delusion—I think of my own lot no less than his.
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For I see that all we who live are nothing more than phantoms or fleeting shadow. Athena
127
Therefore since you witness his fate, see that you yourself never utter an arrogant word against the gods, nor assume any swelling pride, if in the scales of fate you are weightier
130
than another in strength of hand or in depth of ample wealth. For a day can press down all human things, and a day can raise them up. But the gods embrace men of sense and abhor the evil. Exit Odysseus and Athena. Enter the Chorus of Salaminian Sailors, followers of Ajax. Choru
693
I shiver with rapture; I soar on the wings of sudden joy! 695 O Pan, O Pan, appear to us, sea-rover, from the stony ridge of snow-beaten Cyllene. King, dancemaker for the gods, come, so that joining with us you may set on the Nysian and the Cnosian steps, 700 your self-taught dances. Now I want to dance. And may Apollo, lord of Delos , step over the Icarian sea 705 and join me in his divine form, in eternal benevolence! Choru
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Toil follows toil yielding toil! Where, where have I not trudged? And still no place can say that I have shared its secret. 870 Listen! A sudden thud! Second Semichoru 872 We made it, we shipmates of your voyage. Semichorus
1 873 What news, then? Semichorus 2 874 All the westward flank of the ships has been scoured for tracks. Semichorus
1 875 And did you find anything? Semichorus 2 876 Only an abundance of toil. There was nothing more to see. Semichorus
1 877 Neither, as a matter of fact, has the man been seen along the path that faces the shafts of the morning sun. Choru
1
199
No delight in garland
1200
or deep wine-cups did that man provide me, no sweet din of flutes, that miserable man, or pleasing rest in the night.
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And from love—god!—from love he has totally barred me. Here I lie uncared for, while heavy dews constantly wet my hair,
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damp reminders of joyless Troy . Choru
12
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to a maligt divinity. What joy, then, what delight awaits me anymore? O to be where the wooded wave-washed cape fences off the deep sea,
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to be beneath Sunium’s jutting plateau, so that we might salute sacred Athens ! Enter Teucer. Teucer

1328
Then may a friend speak the truth, and still remain your helpmate no less than before? Agamemnon
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Speak. Otherwise I would be less than sane, since I count you my greatest friend among all the Greeks. Odysseu

1344
that in all our Greek force at Troy he was, in my view, the best and bravest, excepting Achilles. It would not be just, then, that he should be dishonored by you. It is not he, but the laws given by the gods that you would damage. When a good man is dead, there is no justice
1345
in doing him harm, not even if you hate him. Agamemnon ' None
19. Sophocles, Antigone, 1-99, 164-191, 435-440, 449-457, 469-472, 491, 502-504, 517, 519, 523, 531-581, 643-644, 688-700, 718-723, 806-882, 998-1114, 1149-1152, 1240-1241, 1261-1346 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, and character withdrawals • Ajax, and minor characters • Antigone (Sophocles), characters in • Antigone (Sophocles), minor characters in • Antigone, Creon as a character • Antigone, and minor characters • Aristotle, on judging characters • Baubo mythical character • Electra (Sophocles), characters in • Heracles, and minor characters • Libation Bearers, The (Aeschylus), and character withdrawals • Oedipus the King (Sophocles), minor characters in • Poetics (Aristotle), on judging characters • Women of Trachis, The (Sophocles), minor characters in • action, and the characters • belief/s, as traits of character • characters • characters, have depth • characters, of Antigone (Sophocles) • characters, tragic/mythical, Antigone • characters, tragic/mythical, Creon, king of Thebes • characters, tragic/mythical, Electra • characters, tragic/mythical, Haemon • characters, tragic/mythical, Hercules/Heracles • characters, tragic/mythical, Ismene • characters, tragic/mythical, Neoptolemus • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Polyneices • characters, using general statements or gnomai • characters, using personal phrasing • characters, using verbal themes • chorus, the, as a character • conflict, among minor characters • context, and characters • cries, of characters • dialogue, between characters • gods, as characters • humble, minor characters as the • judgment, of characters • microcosm, characters as • nature, of characters • nobility, of characters • origin, of characters • personality, of minor characters • repetition, of characters • silence, of minor characters • social function, of characters • spectators, make judgements about characters • wisdom, of minor characters • withdrawal, of characters

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74; Bernabe et al. (2013), Redefining Dionysos, 110; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 75, 76, 77; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 203, 208, 297, 298, 306, 315, 317, 333, 334, 335, 336, 339, 344, 345, 346, 347, 348, 350, 351, 352, 355, 482, 700, 721, 756; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 258, 278, 288

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1 Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin,'2 Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin, 5 no shame, nor dishonor—that I have not seen in your sufferings and mine. And now what is this new edict that they say the general has just decreed to all the city? Do you know anything? Have you heard? Or does it escape you that
10
evils from our enemies are on the march against our friends?
1
1
To me no word of our friends, Antigone, either bringing joy or bringing pain has come since we two were robbed of our two brothers who died in one day by a double blow.
15
And since the Argive army has fled during this night, I have learned nothing further, whether better fortune is mine, or further ruin.
18
I knew it well, so I was trying to bring you outside the courtyard gates to this end, that you alone might hear. 20 Hear what? It is clear that you are brooding on some dark news. 2
1
Why not? Has not Creon destined our brothers, the one to honored burial, the other to unburied shame? Eteocles, they say, with due observance of right and custom, he has laid in the earth 25 for his honor among the dead below. As for the poor corpse of Polyneices, however, they say that an edict has been published to the townsmen that no one shall bury him or mourn him, but instead leave him unwept, unentombed, for the birds a pleasing store 30 as they look to satisfy their hunger. Such, it is said, is the edict that the good Creon has laid down for you and for me—yes, for me—and it is said that he is coming here to proclaim it for the certain knowledge of those who do not already know. They say that he does not conduct this business lightly, 35 but whoever performs any of these rites, for him the fate appointed is death by public stoning among the entire city. This is how things stand for you, and so you will soon show your nature, whether you are noble-minded, or the corrupt daughter of a noble line. 39 Poor sister, if things have come to this, what would I 40 profit by loosening or tightening this knot? 4
1
Consider whether you will share the toil and the task. 42 What are you hazarding? What do you intend? 43 Will you join your hand to mine in order to lift his corpse? 44 You plan to bury him—when it is forbidden to the city? 45 Yes, he is my brother, and yours too, even if you wish it otherwise. I will never be convicted of betraying him. 47 Hard girl! Even when Creon has forbidden it? 48 No, he has no right to keep me from my own. 49 Ah, no! Think, sister, how our father 50 perished in hatred and infamy, when, because of the crimes that he himself detected, he smashed both his eyes with self-blinding hand; then his mother-wife, two names in one, with a twisted noose destroyed her life; 55 lastly, our two brothers in a single day, both unhappy murderers of their own flesh and blood, worked with mutual hands their common doom. And now we, in turn—we two who have been left all alone—consider how much more miserably we will be destroyed, if in defiance of the law 60 we transgress against an autocrat’s decree or his powers. No, we must remember, first, that ours is a woman’s nature, and accordingly not suited to battles against men; and next, that we are ruled by the more powerful, so that we must obey in these things and in things even more stinging. 65 I, therefore, will ask those below for pardon, since I am forced to this, and will obey those who have come to authority. It is foolish to do what is fruitless. 69 I would not encourage you—no, nor, even if you were willing later, 70 would I welcome you as my partner in this action. No, be the sort that pleases you. I will bury him—it would honor me to die while doing that. I shall rest with him, loved one with loved one, a pious criminal. For the time is greater 75 that I must serve the dead than the living, since in that world I will rest forever. But if you so choose, continue to dishonor what the gods in honor have established. 78 I do them no dishonor. But to act in violation of the citizens’ will—of that I am by nature incapable. 80 You can make that your pretext! Regardless, I will go now to heap a tomb over the brother I love. 82 Oh no, unhappy sister! I fear for you! 83 Do not tremble for me. Straighten out your own destiny. 84 Then at least disclose the deed to no one before you do it. 85 Conceal it, instead, in secrecy—and so, too, will I. 86 Go on! Denounce it! You will be far more hated for your silence, if you fail to proclaim these things to everyone. 88 You have a hot heart for chilling deeds. 89 I know that I please those whom I am most bound to please. 90 Yes, if you will also have the power. But you crave the impossible. 9
1
Why then, when my strength fails, I will have finished. 92 An impossible hunt should not be tried in the first place. 93 If you mean that, you will have my hatred, and you will be subject to punishment as the enemy of the dead. 95 But leave me and the foolish plan I have authored to suffer this terrible thing, for I will not suffer anything so terrible that my death will lack honor. 98 Go, then, if you so decide. And of this be sure: though your path is foolish, to your loved ones your love is straight and true. Exit Antigone on the spectators’ left. Ismene exits into the palace.

164
My fellow citizens! First, the gods, after tossing the fate of our city on wild waves, have once more righted it. Second, I have ordered you through my messengers to come here
165
apart from all the rest, because I knew, first of all, how constant was your reverence for the power of the throne of Laius; how, again, you were reverent, when Oedipus was guiding our city; and lastly, how, when he was dead, you still maintained loyal thoughts towards his children.
170
Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead.
175
Now, it is impossible to know fully any man’s character, will, or judgment, until he has been proved by the test of rule and law-giving. For if anyone who directs the entire city does not cling to the best and wisest plans,
180
but because of some fear keeps his lips locked, then, in my judgment, he is and has long been the most cowardly traitor. And if any man thinks a friend more important than his fatherland, that man, I say, is of no account. Zeus, god who sees all things always, be my witness—
185
I would not be silent if I saw ruin, instead of safety, marching upon the citizens. Nor would I ever make a man who is hostile to my country a friend to myself, because I know this, that our country is the ship that bears us safe, and that only when
190
we sail her on a straight course can we make true friends. Such are the rules by which I strengthen this city. Akin to these is the edict which I have now published to the citizenry concerning the sons of Oedipus: Eteocles, who fell fighting
435
but she made no denial of anything—at once to my joy and to my pain. For to have escaped from trouble one’s self gives the greatest joy, but it stings to lead friends to evil. Naturally, though, all such things are 440 of less account to me than my own safety.
449
And even so you dared overstep that law? 450 Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten 455 and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these.
469
So for me to meet this doom is a grief of no account. But if I had endured that my mother’s son should in death lie an unburied corpse, that would have grieved me. Yet for this, I am not grieved. And if my present actions are foolish in your sight, 470 it may be that it is a fool who accuses me of folly. 47
1
She shows herself the wild offspring of a wild father, and does not know how to bend before troubles. 49
1
I charge that other with an equal share in the plotting of this burial. Call her out! I saw her inside just now, raving, and not in control of her wits. Before the deed, the mind frequently is convicted of stealthy crimes when conspirators are plotting depravity in the dark.
502
is there anything that pleases me—and may there never be! Similarly to you as well my views must be displeasing. And yet, how could I have won a nobler glory than by giving burial to my own brother? All here would admit that they approve, 5
17
It was his brother, not his slave, who died. 5
19
Hades craves these rites, nevertheless.
523
It is not my nature to join in hate, but in love. 53
1
You who were lurking like a viper in my own house and secretly gulping up my life’s blood, while I was oblivious that I was nurturing two plagues, two revolutions against my throne—tell me now, will you also affirm 535 your share in this burial, or will you forswear all knowledge of it? 536 I performed the deed—as long as she concurs—and I share and carry the burden of guilt. 538 No, justice will not permit you to do this, since you were not willing to help with the deed, nor did I give you a part in it. 540 But now with this sea of troubles around you, I am not ashamed to sail in a sea of suffering at your side. 542 As to whose deed it is, Hades and the dead are witnesses. A friend in words is not the type of friend I love. 544 No, sister, do not strip me of death’s honor, 545 but let me die with you and make due consecration to the dead. 546 Do not share my death. Do not claim deeds to which you did not put your hand. My death will suffice. 548 And how can I cherish life, once I am deprived of you? 549 Ask Creon. Your concern is for him. 550 Why do you torture me like this, when it does not help you? 55
1
No, if I mock you, it is to my own pain that I do so. 552 Tell me, how can I help you, even now? 553 Save yourself. I do not grudge your escape. 554 Ah, misery! Will I fall short of sharing your fate? 555 Your choice was to live, it was mine to die. 556 At least your choice was not made without my protests. 557 One world approved your wisdom, another approved mine. 558 Nevertheless, the offense is identical for both of us. 559 Take heart! You live. But my life has long been 560 in Death’s hands so that I might serve the dead. 56
1
One of these maidens, I declare, has just revealed her foolishness; the other has displayed it from the moment of her birth. 563 Yes, Creon. Whatever amount of reason nature may have given them does not remain with those in dire straits, but goes astray. 565 Yours did, I know, when you chose dire actions with dire allies. 566 What life would there be for me alone, without her presence? 567 Do not speak of her presence . She lives no longer. 568 What? You will kill your own son’s bride? 569 Why not? There are other fields for him to plough. 570 But not fitted to him as she was. 57
1
I abhor an evil wife for my son. 572 Haemon, dearest! How your father wrongs you! 573 Enough! Enough of you and of your marriage! 574 Will you really cheat your son of this girl? 575 Death it is who will end these bridals for me. 576 Then it seems that it is resolved that she will die. 577 Resolved, yes, for you and by me. To the two Attendants. No more delay! Servants, take them inside! Hereafter they must be women, and not left at large. 580 For it is known that even the brave seek to flee, when they see Death now closing on their life. Exeunt Attendants, guarding Antigone and Ismene. Creon remains.
643
Yes, my son, this is the spirit you should maintain in your heart—to stand behind your father’s will in all things. It is for this that men pray: to sire and raise in their homes children who are obedient, that they may requite their father’s enemy with evil and honor his friend, just as their father does.
688
For my part, to state how you are wrong to say those things is beyond my power and my desire, although another man, too, might have a useful thought. In any case, it is my natural duty to watch on your behalf all that men say, or do, or find to blame. 690 For dread of your glance forbids the ordinary citizen to speak such words as would offend your ear. But I can hear these murmurs in the dark, how the city moans for this girl, saying: No woman ever merited death less— 695 none ever died so shamefully for deeds so glorious as hers, who, when her own brother had fallen in bloody battle, would not leave him unburied to be devoured by savage dogs, or by any bird. Does she not deserve to receive golden honor? 700 Such is the rumor shrouded in darkness that silently spreads. For me, father, no treasure is more precious than your prosperity. What, indeed, is a nobler ornament for children than the fair fame of a thriving father, or for a father than that of his children? 7
18
And in the same way the pilot who keeps the sheet of his sail taut and never slackens it, upsets his boat, and voyages thereafter with his decking underwater. Father, give way and allow a change from your rage. For if even from me, a younger man, a worthy thought may be supplied, 720 by far the best thing, I believe, would be for men to be all-wise by nature. Otherwise—since most often it does not turn out that way—it is good to learn in addition from those who advise you well.
806
Citizens of my fatherland, see me setting out on my last journey, looking at my last sunlight, 8
10
and never again. No, Hades who lays all to rest leads me living to Acheron ’s shore, though I have not had my due portion of the chant that brings the bride, nor has any hymn been mine 8
15
for the crowning of marriage. Instead the lord of Acheron will be my groom. 8
17
Then in glory and with praise you depart to that deep place of the dead, neither struck by wasting sickness, 820 nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades. 823 I have heard with my own ears how our Phrygian guest, the daughter of Tantalus, perished 825 in so much suffering on steep Sipylus—how, like clinging ivy, the sprouting stone subdued her. And the rains, as men tell, do not leave her melting form, nor does the snow, 830 but beneath her weeping lids she dampens her collar. Most like hers is the god-sent fate that leads me to my rest. 834 Yet she was a goddess, as you know, and the offspring of gods, 835 while we are mortals and mortal-born. Still it is a great thing for a woman who has died to have it said of her that she shared the lot of the godlike in her life, and afterwards, in death. 839 Ah, you mock me! In the name of our fathers’ gods, 840 why do you not wait to abuse me until after I have gone, and not to my face, O my city, and you, her wealthy citizens? Ah, spring of Dirce, and you holy ground of Thebes whose chariots are many, 845 you, at least, will bear me witness how unwept by loved ones, and by what laws I go to the rock-closed prison of my unheard-of tomb! Ah, misery! 850 I have no home among men or with the shades, no home with the living or with the dead. 853 You have rushed headlong to the far limits of daring, and against the high throne of Justice 855 you have fallen, my daughter, fallen heavily. But in this ordeal you are paying for some paternal crime. 858 You have touched on my most bitter thought 860 and moved my ever-renewed pity for my father and for the entire doom ordained for us, the famed house of Labdacus. Oh, the horrors of our mother’s bed! Oh, the slumbers of the wretched mother at the side 865 of her own son, my own father! What manner of parents gave me my miserable being! It is to them that I go like this, accursed and unwed, to share their home. 870 Ah, my brother, the marriage you made was doomed, and by dying you killed me still alive! 872 Your pious action shows a certain reverence, but an offence against power can no way be tolerated by him who has power in his keeping. 875 Your self-willed disposition is what has destroyed you. 876 Unwept, unfriended, without marriage-song, I am led in misery on this journey that cannot be put off. No longer is it permitted me, unhappy girl, 880 to look up at this sacred eye of the burning sun. But for my fate no tear is shed, no friend moans in sorrow.
998
You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
1000
where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.
1005
Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;
10
10
the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.
10
15
And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1020
or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1025
But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness. Concede the claim of the dead. Do not kick at the fallen.
1030
What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit.
1033
Old man, you all shoot your arrows at me, like archers at their mark, and I am not safe
1035
even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of Sardis and the gold of India , if it pleases you, but you shall not cover that man with a grave,
1040
not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.
1045
But even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.
1048
Alas! Does any man know, does any consider—
1049
What is this? What universal truth are you announcing?
1050
—by how much the most precious of our possessions is the power to reason wisely?
105
1
By as much, I think, as senselessness is the greatest affliction.
1052
Yet you came into being full of that disease.
1053
I have no desire to trade insults with the seer.
1054
Yet that is what you do in saying that I prophesy falsely.
1055
Yes, for the prophet-clan was ever fond of money.
1056
And the race sprung from tyrants loves shameful gain.
1057
Do you know that you ramble so about your king?
1058
I am aware, since through me you have saved this city.
1059
You are a wise seer, but fond of doing injustice.
1060
You will stir me to utter the dire secret in my soul.
106
1
Out with it! But only if it is not for gain that you speak it.
1062
Indeed, I think I speak without mention of gain—where you are concerned.
1063
Be certain that you will not trade in my will.
1064
Then know, yes, know it well! You will not live through many more
1065
courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave,
1070
while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,
1075
the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.
1080
All the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me,
1085
launched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue
1090
and a better mind within his breast than he now bears. Exit Teiresias.
109
1
The man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.
1095
I, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.
1098
The moment, Creon, requires that you reason wisely.
1099
What should I do, then? Speak, and I will obey.
1
100
Go and free the girl from her hollowed chamber. Then raise a tomb for the unburied dead.
1
102
And you recommend this? You think that I should yield?
1
103
Yes, my king, and with all possible speed. For harms sent from the gods swiftly cut short the follies of men.
1
105
Ah, it is a struggle, but I depart from my heart’s resolve and obey. We must not wage vain wars with necessity.
1
107
Go, do these things and do not leave their performance to others.
1
108
Right away I will go. Go, go, my servants, each and all of you! Take axes in your hands,
1
1
10
and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end.
1
149
O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus,
1
150
appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver!

1240
Corpse enfolding corpse he lay, having won his marriage rites, poor boy, not here, but in Hades’ palace, and having shown to mankind by how much the failure to reason wisely is the most severe of all afflictions assigned to man. Eurydice departs into the house.
126
1
Ah, the blunders of an unthinking mind, blunders of rigidity, yielding death! Oh, you witnesses of the killers and the killed, both of one family!
1265
What misery arises from my reasonings! Haemon, you have died after a young life, youngest and last of my sons! O God! You have departed not by your foolishness, but by my own!
1270
Ah, how late you seem to see the right!
127
1
God, I have mastered the bitter lesson! But then, then, I think, some god struck me on my head with a crushing weight, and drove me into savage paths,
1275
—ah!—and overthrew my joy to be trampled on! Ah, the labors men must toil through!
1278
My master, you have come, I think, like one whose hands are not empty, but who has a ready store: first, you carry that burden visible in your arms;
1280
econd, you will soon look upon further sufferings inside your house.
128
1
What worse suffering is still to follow upon these sufferings?
1282
Your wife is dead, true mother of that corpse, poor lady, by wounds newly cut.
1284
O harbor of Hades, hard to purify!
1285
Why, why do you ruin me? Herald of evil, of grief, what word do you say? Ah, you have done in a dead man anew! What are you saying, boy? What is this you report to me
1290
God no!—what new slaughter, my wife’s doom, is heaped upon this ruin?
1293
The sight is at hand. It is no longer hidden inside.
1294
Ah, misery!
1295
There I see a new, a second evil! What destiny, ah, what, can still await me? I have just now taken my son in my arms, and now I see another corpse before me!
1300
Oh, tormented mother! Oh, my son!
130
1
By the altar, with a sharp-whetted sword, she struck until her eyes went slack and dark. Before that she bewailed the noble fate of Megareus who died earlier, and then the fate of this boy, and also, with her last breath,
1305
he called down evil fortune upon you, the slayer of her sons.
1306
Ah, no! I tremble with fear. Why does no one strike me full on my chest with a two-edged sword?
13
10
I am miserable—ah—and bathed in miserable anguish!
13
12
Yes, because you were accused of responsibility for both this son’s death, and the other’s, by her whose corpse you see.
13
14
What was the manner of the violent deed by which she departed?
13
15
Her own hand struck her to the heart upon learning her son’s sharply-lamented fate.
13
17
Ah this guilt can never be fastened onto any other mortal so as to remove my own! It was I, yes, I, who killed you, I the wretch.
1320
I admit the truth. Lead me away, my servants, lead me from here with all haste, who am no more than a dead man!
1325
The course you recommend is to your gain, if there can be gain amidst evil. What is briefest is best, when trouble lies at your feet.
1328
Let it come, let it appear, that fairest of fates for me, that brings my final day,
1330
the fate supreme! Oh, let it come, so that I may never see tomorrow’s light!
1334
These things are in the future. We must see to present affairs.
1335
Fulfillment of these things rests in the hands where it should rest.
1336
All that I crave was summed in that prayer.
1337
Then pray no more; for mortals have no release from destined misfortune.
1339
Lead me away, I beg you, a rash, useless man.
1340
I have murdered you, son, unwittingly, and you, too, my wife—the misery! I do not know which way I should look, or where I should seek support. All i
1345
amiss that is in my hands, and, again, a crushing fate has leapt upon my head. ' None
20. Sophocles, Electra, 6-7, 61, 528-548, 552-557, 566-572, 975-981, 1424-1425 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Electra as a character • Electra, Clytemnestra as a character • Odysseus, his character in Philoctetes • Oedipus Rex, Creon as a character • characters • characters, asking questions • characters, dramatic irony • characters, have depth • characters, of Electra (Sophocles) • characters, tragic/mythical, Achilles • characters, tragic/mythical, Aegisthus • characters, tragic/mythical, Agamemnon • characters, tragic/mythical, Ajax, Salaminian (Telamonian) • characters, tragic/mythical, Chrysothemis • characters, tragic/mythical, Clytemnestra • characters, tragic/mythical, Creon, king of Thebes • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Electra • characters, tragic/mythical, Hector • characters, tragic/mythical, Hecuba • characters, tragic/mythical, Hercules/Heracles • characters, tragic/mythical, Lycus • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Oedipus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Polyneices • characters, tragic/mythical, Rhesus • characters, using argument from eikos • characters, using general statements or gnomai • characters, using logical argument • characters, using personal phrasing • repetition, of characters • spectators, make judgements about characters

 Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 67, 68, 69, 70, 71, 85; Hesk (2000), Deception and Democracy in Classical Athens, 199; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 351, 354, 355, 494; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46, 74, 252, 284

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6 that consecrated land from which the gad-fly drove the daughter of Inachus; there, Orestes, is the Lycean market place, named from the wolf-slaying god; there on the left is Hera’s famous temple; and in this place to which we have come, know that you see Mycenae , the rich in gold,

61
I find true life and win renown? No word is ill-omened, I trust, if it yields gain. For often before now I have seen clever men die in false report; then, when they return home, they are held in greater honor.
528
Your father—this and nothing else is your constant pretext—was slain by me. Yes, by me. I know it well. I make no denial. Justice took hold of him, not I alone—Justice, whom you ought to have supported, if you had been in your right mind. 530 For this father of yours whom you constantly bewail alone of all the Greeks had the heart to sacrifice your own blood, your sister, to the gods—he, who, when sowing his seed, felt none of the pains I did when I gave birth. Come, tell me now, why, or to please whom, 535 did he sacrifice her? To please the Argives, you will say? No, they had no right to kill my daughter. Or, if indeed it was for the sake of his brother Menelaus that he killed my child, was he not to pay me the penalty for that? Did Menelaus not have two children, 540 who should in fairness have died instead of my daughter, since the father and mother from whom they were sprung had caused that voyage? Did Hades have some greater desire to feast on my offspring than on hers? Or had all love of the children of my womb been 545 abandoned by their accursed father, while love for the children of Menelaus filled him? Were these not the marks of a thoughtless and malicious parent? I think so, even if I differ from your judgment. So, too, would the dead girl speak, if she could find a voice. For myself, then, I view the past without
552
This time, at least, you cannot say that I first gave you cause for upset and thereby provoked such words from you. But, if you will permit me, 555 I would gladly declare the truth, on behalf of my dead father and my sister alike. Clytaemnestra 55
6
Certainly I permit you; and if you always addressed me in such a tone, you would not be difficult to listen to. Electra 5
6
6
or I will tell you, since we may not learn from her. My father, as I have heard, was once hunting in the grove of the goddess, when his footfall flushed a dappled and antlered stag; he shot it, and chanced to make a certain boast concerning its slaughter. 570 Angered by this, Leto’s daughter detained the Greeks so that in requital for the beast’s life my father should sacrifice his own daughter. So it was that she was sacrificed, since the fleet had no other release, neither homeward nor to Troy .
975
What citizen or stranger when he sees us will not greet us with praises such as these: Behold these two sisters, my friends! They saved their father’s house, and at a time when their foes were firmly established, they took their lives in their hands and administered bloodshed! Worthy of love is this pair, worthy of reverence from all. At festivals, and wherever the citizenry is assembled, let these two be honored by all men for their manly courage. Thus will every one speak of us,
1424
And now they are here! The red hand drips with sacrifice to Ares, and I cannot blame the deed. Electra'1425 if Apollo’s oracle spoke well. Electra ' None
21. Sophocles, Oedipus At Colonus, 1006-1007 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Creon, as a repeating character • Oedipus, as a repeating character • Theophrastus, Characters, religion in • characters • repetition, of characters

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 358; Parker (2005), Polytheism and Society at Athens, 1

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1006 Yet while giving such generous praise, you forget that if any land knows how to worship the gods with honors, this land excels in that. It is from her that you had planned to steal me, a suppliant and an old man, and tried to seize me, having already carried off my daughters.'1007 Yet while giving such generous praise, you forget that if any land knows how to worship the gods with honors, this land excels in that. It is from her that you had planned to steal me, a suppliant and an old man, and tried to seize me, having already carried off my daughters. ' None
22. Sophocles, Oedipus The King, 264-266, 895-897 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • characters, dramatic irony • characters, have depth • characters, of Oedipus the King (Sophocles) • characters, tragic/mythical, Hercules/Heracles • characters, tragic/mythical, Jocasta • characters, tragic/mythical, Laius • characters, tragic/mythical, Peleus • characters, tragic/mythical, Thetis • knowledge, of characters • spectators, make judgements about characters

 Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 81; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 421, 506; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 257

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264 possessing his bed and the wife who bore his children, and since, had his hope of offspring not been unsuccessful, children born of one mother would have tied us with a common bond—as it was, fate swooped upon his head—I will uphold this cause, as though it were that of my own father,'265 and will leave no stone unturned in my search for the one who shed the blood, for the honor of the son of Labdacus and of Polydorus and the elder Cadmus and Agenor of old. And for those who do not obey me, I pray that the god
895
No. For if such deeds are held in honor, why should we join in the sacred dance? Choru 897 No longer will I go reverently to the earth’s central and inviolate shrine, no more to Abae’s temple or to Olympia , ' None
23. Sophocles, Philoctetes, 3-10, 14, 50-51, 82-99, 103-105, 107-108, 115-120, 128-129, 191-200, 475-476, 492, 1028, 1031-1034, 1049, 1054, 1116-1117, 1140-1145, 1244, 1246, 1326-1328, 1421-1422 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Heracles, as a repeating character • Odysseus, his character in Philoctetes • characters • characters, of Philoctetes (Sophocles) • characters, tragic/mythical, Electra • characters, tragic/mythical, Hercules/Heracles • characters, tragic/mythical, Lynceus • characters, tragic/mythical, Neoptolemus • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Oedipus • characters, tragic/mythical, Orestes • characters, tragic/mythical, Philoctetes • dialogue, between characters • repetition, of characters

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 190, 191, 192, 193, 194, 195, 196, 197; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 208, 325, 326, 328, 329, 330, 331, 332, 362, 529; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 57, 258

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3 This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed 5 long ago the native of Malis, Poeas’ son, on the express command of the two chieftains to do so, because his foot was all running with a gnawing disease. Neither libation nor burnt sacrifice could be attempted by us in peace, but with his wild, ill-omened crie 10 he filled the whole camp continually with shrieking, moaning. But what need is there to speak of that? The time is not ripe for too many words, lest he even learn that I am here, and I so waste the whole ruse whereby I think soon to take him.14 he filled the whole camp continually with shrieking, moaning. But what need is there to speak of that? The time is not ripe for too many words, lest he even learn that I am here, and I so waste the whole ruse whereby I think soon to take him.
50
Son of Achilles, you must be loyal to the goals of your mission—and not with your body alone. Should you hear some new plan unknown to you till now, you must serve it, since it is to serve that you are here. Neoptolemu
82
to utter or contrive such treachery. Yet knowing that victory is a sweet prize to gain, steel yourself to do it. Our honesty shall be displayed another time. Now, however, give yourself to me for one brief, shameless day, and then for the rest of time 85 may you be called the most righteous of all humankind. Neoptolemu 86 I abhor acting on advice, son of Laertes , which causes pain in the hearing. It is not in my nature to achieve anything by means of evil cunning, nor was it, as I hear, in my father’s. 90 But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, 95 to fail when doing what is honorable than to be victorious in a dishonorable manner. Odysseu 96 Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu 10
3
He will never listen; and by force you cannot take him. Neoptolemu 104 Has he strength so terrific to make him bold? Odysseu 105 Yes, shafts inevitable, escorts of death. Neoptolemu
107
No, unless he takes the man by deceit, as I prescribe. Neoptolemu 108 Then you think it brings no shame to speak what is false? Odysseu
115
Neither will you be without them, nor they without you. Neoptolemu 116 It would seem, then, that we must track them down, if things stand as you say. Odysseu 117 Know that by doing this task, you win two rewards. Neoptolemu 118 What are they? If I knew, I would not refuse the deed. Odysseu 119 You will be celebrated in the same breath as clever and as noble. Neoptolemu 120 So be it! I will do it, and cast off all shame. Odysseu
128
and I will send our lookout back to your ship. And, if in my view you seem to linger at all beyond the due time, I will send that same man back again, after disguising him as the captain of a merchant-ship, so that secrecy may be on our side.
191
No part of this is a marvel to me. God-sent—if a man such as I may judge—are both those sufferings which attacked him from savage Chryse , 195 and those with which he now toils untended. Surely he toils by the plan of some god so that he may not bend against Troy the invincible arrows divine, until the time be fulfilled at which, men say, 200 by those arrows Troy is fated to fall. Choru
475
your disgust, well I know, at such a cargo. Yet bear with it all the same—to noble minds baseness is hateful, and a good deed is glorious. If you forsake this task, you will have a stain on your honor; but if you perform it, boy, you will win the prize of highest honor—if I return alive to Oeta’s soil.
492
and from there it will be no long journey for me to Oeta and the Trachinian heights, and fair-flowing Spercheius, so that you may show me to my beloved father, though long I have feared that he may have departed me. For often
1028
And yet you sailed with them only when brought under their yoke by trickery and compulsion. But me, when, to my utter ruin, I sailed of my own accord as their mate with seven ships, me they cast out of ship and honor, as you claim, while they say that it was your doing. And now, why would you take me? Why have me led away? For what purpose? 10
31
I am nothing, and, as far as you were concerned, I have long been dead. You creature abhorred by the gods, how is it that you no longer find me crippled and foul-smelling? How, if I sail with you, can you burn sacrifices to the gods, or make libations any more? That was your pretext for casting me away in the first place.
1049
I could say much in answer to his claims, if time allowed; but now I can say one thing only. What kind of man the occasion demands, that kind of man am I.
1054
And accordingly, where the judgment at hand is of just and good men, you could find no man more pious than me. Victory, however, is my inborn desire in every field—save with regard to you. To you, in this case, I will gladly give way. Yes, release him, and lay not another finger upon him.
1116
Doom, god-sent doom constrained you to suffer this, not, I tell you, any treachery to which my hand was lent. 1
140
A man must always assert what is right. But, when he has done so, he must not let loose maligt, stinging taunts. The man was the sole representative of the whole army, and at their mandate 1
145
he achieved a universal benefit for his friends. Philoctete
1244
Wise though you were born, your threats are void of wisdom. Odysseu
1246
And yet if they are just, they are better than wise. Odysseu 1
326
And you remember these words and write them in your heart: you suffer this plague’s affliction in accordance with god-sent fate, because you came near to Chryse ’s guardian, the serpent who secretly watches over her home and guards her roofless sanctuary. Know also that you will never gain relief from this grave sickness,

1421
And for you, be sure, this fate is ordained, that through these toils of yours you will make your life far-famed. You shall go with this man to the Trojan city, where, first, you shall be healed of your cruel sickness, ' None
24. Thucydides, The History of The Peloponnesian War, 1.21.1, 2.65.7-2.65.13, 6.90.3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Nature (φύσις), vs. national character • Plague, and character of Peloponnesian War • character (Plutarch’s and readers’ concern with) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 34, 88, 99; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 254; Joho (2022), Style and Necessity in Thucydides, 15, 192

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1.21.1 ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως.
2.65.7
ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο. 2.65.8 αἴτιον δ’ ἦν ὅτι ἐκεῖνος μὲν δυνατὸς ὢν τῷ τε ἀξιώματι καὶ τῇ γνώμῃ χρημάτων τε διαφανῶς ἀδωρότατος γενόμενος κατεῖχε τὸ πλῆθος ἐλευθέρως, καὶ οὐκ ἤγετο μᾶλλον ὑπ᾽ αὐτοῦ ἢ αὐτὸς ἦγε, διὰ τὸ μὴ κτώμενος ἐξ οὐ προσηκόντων τὴν δύναμιν πρὸς ἡδονήν τι λέγειν, ἀλλ’ ἔχων ἐπ’ ἀξιώσει καὶ πρὸς ὀργήν τι ἀντειπεῖν. 2.65.9 ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. 2.65.10 οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι. 2.65.11 ἐξ ὧν ἄλλα τε πολλά, ὡς ἐν μεγάλῃ πόλει καὶ ἀρχὴν ἐχούσῃ, ἡμαρτήθη καὶ ὁ ἐς Σικελίαν πλοῦς, ὃς οὐ τοσοῦτον γνώμης ἁμάρτημα ἦν πρὸς οὓς ἐπῇσαν, ὅσον οἱ ἐκπέμψαντες οὐ τὰ πρόσφορα τοῖς οἰχομένοις ἐπιγιγνώσκοντες, ἀλλὰ κατὰ τὰς ἰδίας διαβολὰς περὶ τῆς τοῦ δήμου προστασίας τά τε ἐν τῷ στρατοπέδῳ ἀμβλύτερα ἐποίουν καὶ τὰ περὶ τὴν πόλιν πρῶτον ἐν ἀλλήλοις ἐταράχθησαν. 2.65.12 σφαλέντες δὲ ἐν Σικελίᾳ ἄλλῃ τε παρασκευῇ καὶ τοῦ ναυτικοῦ τῷ πλέονι μορίῳ καὶ κατὰ τὴν πόλιν ἤδη ἐν στάσει ὄντες ὅμως † τρία † μὲν ἔτη ἀντεῖχον τοῖς τε πρότερον ὑπάρχουσι πολεμίοις καὶ τοῖς ἀπὸ Σικελίας μετ’ αὐτῶν, καὶ τῶν ξυμμάχων ἔτι τοῖς πλέοσιν ἀφεστηκόσι, Κύρῳ τε ὕστερον βασιλέως παιδὶ προσγενομένῳ, ὃς παρεῖχε χρήματα Πελοποννησίοις ἐς τὸ ναυτικόν, καὶ οὐ πρότερον ἐνέδοσαν ἢ αὐτοὶ ἐν σφίσι κατὰ τὰς ἰδίας διαφορὰς περιπεσόντες ἐσφάλησαν. 2.65.13 τοσοῦτον τῷ Περικλεῖ ἐπερίσσευσε τότε ἀφ’ ὧν αὐτὸς προέγνω καὶ πάνυ ἂν ῥᾳδίως περιγενέσθαι τὴν πόλιν Πελοποννησίων αὐτῶν τῷ πολέμῳ.
6.90.3
εἰ δὲ προχωρήσειε ταῦτα ἢ πάντα ἢ καὶ τὰ πλείω, ἤδη τῇ Πελοποννήσῳ ἐμέλλομεν ἐπιχειρήσειν, κομίσαντες ξύμπασαν μὲν τὴν ἐκεῖθεν προσγενομένην δύναμιν τῶν Ἑλλήνων, πολλοὺς δὲ βαρβάρους μισθωσάμενοι καὶ Ἴβηρας καὶ ἄλλους τῶν ἐκεῖ ὁμολογουμένως νῦν βαρβάρων μαχιμωτάτους, τριήρεις τε πρὸς ταῖς ἡμετέραις πολλὰς ναυπηγησάμενοι, ἐχούσης τῆς Ἰταλίας ξύλα ἄφθονα, αἷς τὴν Πελοπόννησον πέριξ πολιορκοῦντες καὶ τῷ πεζῷ ἅμα ἐκ γῆς ἐφορμαῖς τῶν πόλεων τὰς μὲν βίᾳ λαβόντες, τὰς δ’ ἐντειχισάμενοι, ῥᾳδίως ἠλπίζομεν καταπολεμήσειν καὶ μετὰ ταῦτα καὶ τοῦ ξύμπαντος Ἑλληνικοῦ ἄρξειν.'' None
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1.21.1 On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. " 2.65.7 He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. 2.65.8 The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. 2.65.9 Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 2.65.10 With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude. 2.65.11 This, as might have been expected in a great and sovereign state, produced a host of blunders, and amongst them the Sicilian expedition; though this failed not so much through a miscalculation of the power of those against whom it was sent, as through a fault in the senders in not taking the best measures afterwards to assist those who had gone out, but choosing rather to occupy themselves with private cabals for the leadership of the commons, by which they not only paralyzed operations in the field, but also first introduced civil discord at home. ' "2.65.12 Yet after losing most of their fleet besides other forces in Sicily, and with faction already domit in the city, they could still for three years make head against their original adversaries, joined not only by the Sicilians, but also by their own allies nearly all in revolt, and at last by the king's son, Cyrus, who furnished the funds for the Peloponnesian navy. Nor did they finally succumb till they fell the victims of their own intestine disorders. " '2.65.13 So superfluously abundant were the resources from which the genius of Pericles foresaw an easy triumph in the war over the unaided forces of the Peloponnesians.
6.90.3
In the event of all or most of these schemes succeeding, we were then to attack Peloponnese, bringing with us the entire force of the Hellenes lately acquired in those parts, and taking a number of barbarians into our pay, such as the Iberians and others in those countries, confessedly the most warlike known, and building numerous galleys in addition to those which we had already, timber being plentiful in Italy ; and with this fleet blockading Peloponnese from the sea and assailing it with our armies by land, taking some of the cities by storm, drawing works of circumvallation round others, we hoped without difficulty to effect its reduction, and after this to rule the whole of the Hellenic name. '" None
25. Xenophon, Memoirs, 1.2.24 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alcibiades (Platonic character) • Socrates (Platonic character) • Thrasymachus (Platonic character) • character development

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 234, 235; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 166

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1.2.24 καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ.'' None
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1.2.24 And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. '' None
26. Xenophon, Symposium, 2.7-2.8, 2.10, 2.15-2.16, 9.2-9.7 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Callias (semifictional character in Xenophon’s Symposium) • Esther, ēthos /character • Macrina, as female character in philosophical dialogue • female characters in dialogues • female characters in dialogues, Gregory of Nyssa, De anima (On the Soul and the Resurrection) • female characters in dialogues, Plato’s Phaedo and Gregory’s De anima

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 359; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 81, 146; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 74, 75

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2.7 Since this is a debatable matter, suggested Socrates , let us reserve it for another time; for the present let us finish what we have on hand. For I see that the dancing girl here is standing ready, and that some one is bringing her some hoops.
2.15
At this point the boy performed a dance, eliciting from Socrates the remark, Did you notice that, handsome as the boy is, he appears even handsomer in the poses of the dance than when he is at rest? It looks to me, said Charmides, as if you were puffing the dancing-master.
9.2
After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together. 9.3 Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty. 9.4 But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore! 9.5 Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on. 9.6 For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires. 9.7 At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening.' ' None
27. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Callicles (character in Plato’s Gorgias) • Chaerephon (character in Plato’s Gorgias) • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Hector • characters, tragic/mythical, Odysseus • characters, tragic/mythical, Rhesus

 Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • character • characters, tragic/mythical, Antigone • characters, tragic/mythical, Electra • ethos, character

 Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 201

29. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • denigration, of character • subdivisions of fables by characters or possibility

 Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 68; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 169

30. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Juda, Biblical character • character speech

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 153; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 205

31. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Ammonius (Plutarch’s character) • Eustrophus (Plutarch’s character) • Plutarch, Younger (character of the De E) • Theon (Plutarch’s character) • Timaeus (Platonic character) • Zostrianos (character)

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 324; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 24, 156

32. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenaeus (character in the Deipnosophistae) • Cynulcus (character in the Deipnosophistae) • Larensis (character in the Deipnosophistae) • Timocrates (character in the Deipnosophistae) • Ulpian (character in the Deipnosophistae) • characters, tragic/mythical, Aeneas • characters, tragic/mythical, Apollo • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Hector • characters, tragic/mythical, Iphigenia • characters, tragic/mythical, Iris • characters, tragic/mythical, Lyssa • characters, tragic/mythical, Orestes • characters, tragic/mythical, Rhesus • characters, tragic/mythical, Theoclymenus • characters, tragic/mythical, Thoas

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 152, 153; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255

33. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Aeschines, character of Theoc. Id. • Battus, character of Theoc. Id. • Gorgo, character of Theoc. Id. • pastoral, characters

 Found in books: Keith and Myers (2023), Vergil and Elegy. 30; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 206, 220, 221, 235

34. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Aristotle, on character • comedy, characters of

 Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 265; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 106

35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • comedy, characters of • lawcourt, character evidence

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 68; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68

36. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Climate, Affects character • Lucretius, Epicurean, Emotion and character follows hot and cold in body • Plato, Climate affects character • animals, characters (dispositions) of

 Found in books: Sattler (2021), Ancient Ethics and the Natural World, 111; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 264

37. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • action, vs. virtue of character • actions, relation to virtues of character • animals, characters (dispositions) of • character, moral • character-trait • dignity, character trait • emotions (passions, affections, pathē), relation to virtues of character • virtues, of character

 Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 135; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 217; Sattler (2021), Ancient Ethics and the Natural World, 111, 139

38. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Character • action, vs. virtue of character • actions, relation to virtues of character • animals, characters (dispositions) of • character, • character, moral • character-trait • dignity, character trait • emotions (passions, affections, pathē), relation to virtues of character • virtues, of character • êthos (character)

 Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 135; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 204, 205, 206, 207, 211, 216, 217, 218; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 16, 105, 110; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 96; Sattler (2021), Ancient Ethics and the Natural World, 111, 120, 125, 126, 127, 128, 129, 134, 135, 137, 139, 142, 180; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 210, 212

39. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • animals, characters (dispositions) of • character-trait • dignity, character trait

 Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 135; Sattler (2021), Ancient Ethics and the Natural World, 111

40. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • virtues, of character • êthos (character)

 Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 110; Sattler (2021), Ancient Ethics and the Natural World, 127

41. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • calmness of character, pathological • character, affected by physical factors

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 241; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 158

42. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • animals, characters (dispositions) of • persuasion through character

 Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 324; Sattler (2021), Ancient Ethics and the Natural World, 111

43. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Europa character • Homer, Odysseus, figure, character • motivation, of characters

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 210; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 80, 83, 117; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 31

44. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Rome/Romans, conglomerate character of • metatheater, and low-status characters

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 79; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 112

45. Cicero, On Divination, 1.1, 1.27, 1.29-1.30, 1.34, 1.117, 2.13-2.14, 2.20, 2.33, 2.50, 2.71-2.73, 2.85, 2.100, 2.124, 2.126 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cotta (character in De natura deorum), • Dreams and visions, use for plot or character development • Marcus (character of De Diuinatione) • Marcus (character of Div.) • Marcus (character of Div.), on cleromancy • Natural dreaming, morality and character • Quintus (character of Div.) • Servius auctus sive Danielis, on augural character of Ostia and Tiber • character, fictional, as textual construct

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 139, 262; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 255; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 156, 158; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 102, 170; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 113, 130; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 23, 33, 47, 48, 53, 63, 64, 70, 73, 74, 76, 100, 160, 235, 277

sup>
1.1 Vetus opinio est iam usque ab heroicis ducta temporibus, eaque et populi Romani et omnium gentium firmata consensu, versari quandam inter homines divinationem, quam Graeci mantikh/n appellant, id est praesensionem et scientiam rerum futurarum. Magnifica quaedam res et salutaris, si modo est ulla, quaque proxime ad deorum vim natura mortalis possit accedere. Itaque ut alia nos melius multa quam Graeci, sic huic praestantissimae rei nomen nostri a divis, Graeci, ut Plato interpretatur, a furore duxerunt.
1.27
Itaque, ut ex ipso audiebam, persaepe revertit ex itinere, cum iam progressus esset multorum dierum viam. Cuius quidem hoc praeclarissimum est, quod, posteaquam a Caesare tetrarchia et regno pecuniaque multatus est, negat se tamen eorum auspiciorum, quae sibi ad Pompeium proficiscenti secunda evenerint, paenitere; senatus enim auctoritatem et populi Romani libertatem atque imperii dignitatem suis armis esse defensam, sibique eas aves, quibus auctoribus officium et fidem secutus esset, bene consuluisse; antiquiorem enim sibi fuisse possessionibus suis gloriam. Ille mihi videtur igitur vere augurari. Nam nostri quidem magistratus auspiciis utuntur coactis; necesse est enim offa obiecta cadere frustum ex pulli ore, cum pascitur;
1.29
Ut P. Claudius, Appii Caeci filius, eiusque collega L. Iunius classis maxumas perdiderunt, cum vitio navigassent. Quod eodem modo evenit Agamemnoni; qui, cum Achivi coepissent . inter se strépere aperteque ártem obterere extíspicum, Sólvere imperát secundo rúmore adversáque avi. Sed quid vetera? M. Crasso quid acciderit, videmus, dirarum obnuntiatione neglecta. In quo Appius, collega tuus, bonus augur, ut ex te audire soleo, non satis scienter virum bonum et civem egregium censor C. Ateium notavit, quod ementitum auspicia subscriberet. Esto; fuerit hoc censoris, si iudicabat ementitum; at illud minime auguris, quod adscripsit ob eam causam populum Romanum calamitatem maximam cepisse. Si enim ea causa calamitatis fuit, non in eo est culpa, qui obnuntiavit, sed in eo, qui non paruit. Veram enim fuisse obnuntiationem, ut ait idem augur et censor, exitus adprobavit; quae si falsa fuisset, nullam adferre potuisset causam calamitatis. Etenim dirae, sicut cetera auspicia, ut omina, ut signa, non causas adferunt, cur quid eveniat, sed nuntiant eventura, nisi provideris.
1.34
Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.

1.117
Quo modo autem aut vates aut somniantes ea videant, quae nusquam etiam tunc sint, magna quaestio est. Sed explorata si sint ea, quae ante quaeri debeant, sint haec, quae quaerimus, faciliora. Continet enim totam hanc quaestionem ea ratio, quae est de natura deorum, quae a te secundo libro est explicata dilucide. Quam si obtinemus, stabit illud, quod hunc locum continet, de quo agimus, esse deos, et eorum providentia mundum administrari, eosdemque consulere rebus humanis, nec solum universis, verum etiam singulis. Haec si tenemus, quae mihi quidem non videntur posse convelli, profecto hominibus a dis futura significari necesse est.
2.13
Sed animadverti, Quinte, te caute et ab iis coniecturis, quae haberent artem atque prudentiam, et ab iis rebus, quae sensibus aut artificiis perciperentur, abducere divinationem eamque ita definire: divinationem esse earum rerum praedictionem et praesensionem, quae essent fortuitae. Primum eodem revolveris. Nam et medici et gubernatoris et imperatoris praesensio est rerum fortuitarum. Num igitur aut haruspex aut augur aut vates quis aut somnians melius coniecerit aut e morbo evasurum aegrotum aut e periculo navem aut ex insidiis exercitum quam medicus, quam gubernator, quam imperator? 2.14 Atqui ne illa quidem divitis esse dicebas, ventos aut imbres inpendentes quibusdam praesentire signis (in quo nostra quaedam Aratea memoriter a te pronuntiata sunt), etsi haec ipsa fortuita sunt; plerumque enim, non semper eveniunt. Quae est igitur aut ubi versatur fortuitarum rerum praesensio, quam divinationem vocas? Quae enim praesentiri aut arte aut ratione aut usu aut coniectura possunt, ea non divinis tribuenda putas, sed peritis. Ita relinquitur, ut ea fortuita divinari possint, quae nulla nec arte nec sapientia provideri possunt; ut, si quis M. Marcellum illum, qui ter consul fuit, multis annis ante dixisset naufragio esse periturum, divinasset profecto; nulla enim arte alia id nec sapientia scire potuisset. Talium ergo rerum, quae in fortuna positae sunt, praesensio divinatio est.
2.33
Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur.
2.71
Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.72 Hoc intellegere perfecti auguris est; illi autem, qui in auspicium adhibetur, cum ita imperavit is, qui auspicatur: dicito, si silentium esse videbitur, nec suspicit nec circumspicit; statim respondet silentium esse videri. Tum ille: dicito, si pascentur .— Pascuntur .— Quae aves? aut ubi? Attulit, inquit, in cavea pullos is, qui ex eo ipso nominatur pullarius. Haec sunt igitur aves internuntiae Iovis! quae pascantur necne, quid refert? Nihil ad auspicia; sed quia, cum pascuntur, necesse est aliquid ex ore cadere et terram pavire (terripavium primo, post terripudium dictum est; hoc quidem iam tripudium dicitur)—cum igitur offa cecidit ex ore pulli, tum auspicanti tripudium solistimum nuntiatur. 2.73 Ergo hoc auspicium divini quicquam habere potest, quod tam sit coactum et expressum? Quo antiquissumos augures non esse usos argumento est, quod decretum collegii vetus habemus omnem avem tripudium facere posse. Tum igitur esset auspicium (si modo esset ei liberum) se ostendisse; tum avis illa videri posset interpres et satelles Iovis; nunc vero inclusa in cavea et fame enecta si in offam pultis invadit, et si aliquid ex eius ore cecidit, hoc tu auspicium aut hoc modo Romulum auspicari solitum putas?
2.85
Sortes restant et Chaldaei, ut ad vates veniamus et ad somnia. Dicendum igitur putas de sortibus? Quid enim sors est? Idem prope modum, quod micare, quod talos iacere, quod tesseras, quibus in rebus temeritas et casus, non ratio nec consilium valet. Tota res est inventa fallaciis aut ad quaestum aut ad superstitionem aut ad errorem. Atque ut in haruspicina fecimus, sic videamus, clarissumarum sortium quae tradatur inventio. Numerium Suffustium Praenestinorum monumenta declarant, honestum hominem et nobilem, somniis crebris, ad extremum etiam minacibus cum iuberetur certo in loco silicem caedere, perterritum visis irridentibus suis civibus id agere coepisse; itaque perfracto saxo sortis erupisse in robore insculptas priscarum litterarum notis. Is est hodie locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone Fortunae in gremio sedens mammam adpetens castissime colitur a matribus.
2.124
Sed haec quoque in promptu fuerint; nunc interiora videamus. Aut enim divina vis quaedam consulens nobis somniorum significationes facit, aut coniectores ex quadam convenientia et coniunctione naturae, quam vocant sumpa/qeian, quid cuique rei conveniat ex somniis, et quid quamque rem sequatur, intellegunt, aut eorum neutrum est, sed quaedam observatio constans atque diuturna est, cum quid visum secundum quietem sit, quid evenire et quid sequi soleat. Primum igitur intellegendum est nullam vim esse divinam effectricem somniorum. Atque illud quidem perspicuum est, nulla visa somniorum proficisci a numine deorum; nostra enim causa di id facerent, ut providere futura possemus.
2.126
Illud etiam requiro, cur, si deus ista visa nobis providendi causa dat, non vigilantibus potius det quam dormientibus. Sive enim externus et adventicius pulsus animos dormientium commovet, sive per se ipsi animi moventur, sive quae causa alia est, cur secundum quietem aliquid videre, audire, agere videamur, eadem causa vigilantibus esse poterat; idque si nostra causa di secundum quietem facerent, vigilantibus idem facerent, praesertim cum Chrysippus Academicos refellens permulto clariora et certiora esse dicat, quae vigilantibus videantur, quam quae somniantibus. Fuit igitur divina beneficentia dignius, cum consulerent nobis, clariora visa dare vigilanti quam obscuriora per somnum. Quod quoniam non fit, somnia divina putanda non sunt.' ' None
sup>
1.1 And what do you say of the following story which we find in our annals? During the Veientian War, when Lake Albanus had overflowed its banks, a certain nobleman of Veii deserted to us and said that, according to the prophecies of the Veientian books, their city could not be taken while the lake was at flood, and that if its waters were permitted to overflow and take their own course to the sea the result would be disastrous to the Roman people; on the other hand, if the waters were drained off in such a way that they did not reach the sea the result would be to our advantage. In consequence of this announcement our forefathers dug that marvellous canal to drain off the waters from the Alban lake. Later when the Veientians had grown weary of war and had sent ambassadors to the Senate to treat for peace, one of them is reported to have said that the deserter had not dared to tell the whole of the prophecy contained in the Veientian books, for those books, he said, also foretold the early capture of Rome by the Gauls. And this, as we know, did occur six years after the fall of Veii. 45
1.1
Book I1 There is an ancient belief, handed down to us even from mythical times and firmly established by the general agreement of the Roman people and of all nations, that divination of some kind exists among men; this the Greeks call μαντική — that is, the foresight and knowledge of future events. A really splendid and helpful thing it is — if only such a faculty exists — since by its means men may approach very near to the power of gods. And, just as we Romans have done many other things better than the Greeks, so have we excelled them in giving to this most extraordinary gift a name, which we have derived from divi, a word meaning gods, whereas, according to Platos interpretation, they have derived it from furor, a word meaning frenzy.
1.1
Why, my dear Quintus, said I, you are defending the very citadel of the Stoics in asserting the interdependence of these two propositions: if there is divination there are gods, and, if there are gods there is divination. But neither is granted as readily as you think. For it is possible that nature gives signs of future events without the intervention of a god, and it may be that there are gods without their having conferred any power of divination upon men.To this he replied, I, at any rate, find sufficient proof to satisfy me of the existence of the gods and of their concern in human affairs in my conviction that there are some kinds of divination which are clear and manifest. With your permission I will set forth my views on this subject, provided you are at leisure and have nothing else which you think should be preferred to such a discussion.
1.27
This is why, as he told me himself, he had time and again abandoned a journey even though he might have been travelling for many days. By the way, that was a very noble utterance of his which he made after Caesar had deprived him of his tetrarchy and kingdom, and had forced him to pay an indemnity too. Notwithstanding what has happened, said he, I do not regret that the auspices favoured my joining Pompey. By so doing I enlisted my military power in defence of senatorial authority, Roman liberty, and the supremacy of the empire. The birds, at whose instance I followed the course of duty and of honour, counselled well, for I value my good name more than riches. His conception of augury, it seems to me, is the correct one.For with us magistrates make use of auspices, but they are forced auspices, since the sacred chickens in eating the dough pellets thrown must let some fall from their beaks.
1.29
For example, Publius Claudius, son of Appius Caecus, and his colleague Lucius Junius, lost very large fleets by going to sea when the auguries were adverse. The same fate befell Agamemnon; for, after the Greeks had begun toRaise aloft their frequent clamours, showing scorn of augurs art,Noise prevailed and not the omen: he then bade the ships depart.But why cite such ancient instances? We see what happened to Marcus Crassus when he ignored the announcement of unfavourable omens. It was on the charge of having on this occasion falsified the auspices that Gaius Ateius, an honourable man and a distinguished citizen, was, on insufficient evidence, stigmatized by the then censor Appius, who was your associate in the augural college, and an able one too, as I have often heard you say. I grant you that in pursuing the course he did Appius was within his rights as a censor, if, in his judgement, Ateius had announced a fraudulent augury. But he showed no capacity whatever as an augur in holding Ateius responsible for that awful disaster which befell the Roman people. Had this been the cause then the fault would not have been in Ateius, who made the announcement that the augury was unfavourable, but in Crassus, who disobeyed it; for the issue proved that the announcement was true, as this same augur and censor admits. But even if the augury had been false it could not have been the cause of the disaster; for unfavourable auguries — and the same may be said of auspices, omens, and all other signs — are not the causes of what follows: they merely foretell what will occur unless precautions are taken.
1.34
I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.

1.117
Now there is a great problem as to how prophets and dreamers can see things, which, at the time, have no actual existence anywhere. But that question would be solved quite readily if we were to investigate certain other questions which demand consideration first. For the theory in regard to the nature of the gods, so clearly developed in the second book of your work on that subject, includes this whole question. If we maintain that theory we shall establish the very point which I am trying to make: namely, that there are gods; that they rule the universe by their foresight; and that they direct the affairs of men — not merely of men in the mass, but of each individual. If we succeed in holding that position — and for my part I think it impregnable — then surely it must follow that the gods give to men signs of coming events. 52
2.13
But I observed, Quintus, that you prudently withdrew divination from conjectures based upon skill and experience in public affairs, from those drawn from the use of the senses and from those made by persons in their own callings. I observed, also, that you defined divination to be the foreknowledge and foretelling of things which happen by chance. In the first place, that is a contradiction of what you have admitted. For the foreknowledge possessed by a physician, a pilot, and a general is of things which happen by chance. Then can any soothsayer, augur, prophet, or dreamer conjecture better than a physician, a pilot, or a general that an invalid will come safely out of his sickness, or that a ship will escape from danger, or that an army will avoid an ambuscade?
2.13
Chrysippus, indeed, defines divination in these words: The power to see, understand, and explain premonitory signs given to men by the gods. Its duty, he goes on to say, is to know in advance the disposition of the gods towards men, the manner in which that disposition is shown and by what means the gods may be propitiated and their threatened ills averted. And this same philosopher defines the interpretation of dreams thus: It is the power to understand and explain the visions sent by the gods to men in sleep. Then, if that be true, will just ordinary shrewdness meet these requirements, or rather is there not need of surpassing intelligence and absolutely perfect learning? But I have never seen such a man. 64 2.14 And you went on to say that even the foreknowledge of impending storms and rains by means of certain signs was not divination, and, in that connexion, you quoted a number of verses from my translation of Aratus. Yet such coincidences happen by chance, for though they happen frequently they do not happen always. What, then, is this thing you call divination — this foreknowledge of things that happen by chance — and where is it employed? You think that whatever can be foreknown by means of science, reason, experience, or conjecture is to be referred, not to diviners, but to experts. It follows, therefore, that divination of things that happen by chance is possible only of things which cannot be foreseen by means of skill or wisdom. Hence, if someone had declared many years in advance that the famous Marcus Marcellus, who was consul three times, would perish in a shipwreck, this, by your definition, undoubtedly would have been a case of divination, since that calamity could not have been foreseen by means of any other skill or by wisdom. That is why you say that divination is the foreknowledge of such things as depend upon chance. 6 2.14 When the soul itself is weakened and relaxed many such sights and sounds, you may be sure, are seen and heard in all manner of confusion and diversity. Then especially do the remts of our waking thoughts and deeds move and stir within the soul. For example, in the time of my banishment Marius was often in my mind as I recalled with what great fortitude and courage he had borne his own heavy misfortunes, and this I think is the reason why I dreamed about him.68 As for your dream, it occurred while you were thinking and worrying about me and then you had the vision of me as I suddenly arose from the river. For in the souls of us both were traces of our waking thoughts, but with some added features, of course: as, for example, my dreaming of Mariuss monument and your dreaming that the horse on which I rode sank with me and then reappeared.
2.33
Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap.
2.71
In my opinion the consuls, Publius Claudius and Lucius Junius, who set sail contrary to the auspices, were deserving of capital punishment; for they should have respected the established religion and should not have treated the customs of their forefathers with such shameless disdain. Therefore it was a just retribution that the former was condemned by a vote of the people and that the latter took his own life. Flaminius, you say, did not obey the auspices, therefore he perished with his army. But a year later Paulus did obey them; and did he not lose his army and his life in the battle of Cannae? Granting that there are auspices (as there are not), certainly those which we ordinarily employ — whether by the tripudium or by the observation of the heavens — are not auspices in any sense, but are the mere ghosts of auspices.34 Quintus Fabius, I wish you to assist me at the auspices. He answers, I will. (In our forefathers time the magistrates on such occasions used to call in some expert person to take the auspices — but in these days anyone will do. But one must be an expert to know what constitutes silence, for by that term we mean free of every augural defect. 2.72 To understand that belongs to a perfect augur.) After the celebrant has said to his assistant, Tell me when silence appears to exist, the latter, without looking up or about him, immediately replies, Silence appears to exist. Then the celebrant says, Tell me when the chickens begin to eat. They are eating now, is the answer. But what are these birds they are talking about, and where are they? Someone replies, Its poultry. Its in a cage and the person who brought it is called a poulterer, because of his business. These, then, are the messengers of Jove! What difference does it make whether they eat or not? None, so far as the auspices are concerned. But, because of the fact that, while they eat, some food must necessarily fall from their mouths and strike upon the ground (terram pavire), — this at first was called terripavium, and later, terripudium; now it is called tripudium — therefore, when a crumb of food falls from a chickens mouth a tripudium solistimum is announced to the celebrant. 35 2.73 Then, how can there be anything divine about an auspice so forced and so extorted? That such a practice did not prevail with the augurs of ancient times is proven by an old ruling of our college which says, Any bird may make a tripudium. There might be an auspice if the bird were free to show itself outside its cage. In that case it might be called the interpreter and satellite of Jove. But now, when shut up inside a cage and tortured by hunger, if it seizes greedily upon its morsel of pottage and something falls from its mouth, do you consider that is an auspice? Or do you believe that this was the way in which Romulus used to take the auspices?
2.85
And pray what is the need, do you think, to talk about the casting of lots? It is much like playing at morra, dice, or knuckle-bones, in which recklessness and luck prevail rather than reflection and judgement. The whole scheme of divination by lots was fraudulently contrived from mercenary motives, or as a means of encouraging superstition and error. But let us follow the method used in the discussion of soothsaying and consider the traditional origin of the most famous lots. According to the annals of Praeneste Numerius Suffustius, who was a distinguished man of noble birth, was admonished by dreams, often repeated, and finally even by threats, to split open a flint rock which was lying in a designated place. Frightened by the visions and disregarding the jeers of his fellow-townsmen he set about doing as he had been directed. And so when he had broken open the stone, the lots sprang forth carved on oak, in ancient characters. The site where the stone was found is religiously guarded to this day. It is hard by the statue of the infant Jupiter, who is represented as sitting with Juno in the lap of Fortune and reaching for her breast, and it is held in the highest reverence by mothers.
2.124
But, though the conclusion just stated is obvious, let us now look deeper into the question. Surely you must assume, either that there is a Divine Power which, in planning for our good, gives us information by means of dreams; or that, because of some natural connexion and association — the Greeks call it συμπάθεια — interpreters of dreams know what sort of a dream is required to fit any situation and what sort of a result will follow any dream; or that neither of these suppositions is true, but that the usual result or consequence of every dream is known by a consistent system of rules based on long-continued observation. In the first place, then, it must be understood that there is no divine power which creates dreams. And indeed it is perfectly clear that none of the visions seen in dreams have their origin in the will of the gods; for the gods, for our sakes, would so interpose that we might be able to foresee the future.
2.126
I also ask, if God gives us these visions as forewarnings, why does he not give them to us when we are awake rather than when we are asleep? For, whether our souls in sleep are impelled by some external and foreign force; or whether they are self-moved; or whether there is some other cause why, during sleep, we imagine ourselves seeing or hearing, or doing certain things — whatever the cause, it would apply just as well when we are awake. If the gods did send us warnings in our sleep and for our good they would do the same for us when we are awake, especially since, as Chrysippus says in replying to the Academicians, appearances seen when we are awake are much more distinct and trustworthy than those seen in dreams. It would, therefore, have been more in keeping with the beneficence of gods, in consulting for our good, to send us clear visions in our waking moments rather than unintelligible ones in our dreams. But since that is not the case, dreams ought not to be held divine.' ' None
46. Cicero, On The Ends of Good And Evil, 5.1 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), characters of • Piso (Cicero’s character)

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 95; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 17

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5.1 Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus.' ' None
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5.1 \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <"" None
47. Cicero, On The Nature of The Gods, 1.81-1.82, 3.47 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Character • Cotta (character in De natura deorum), • Mnemosyne (mythical character) • values/character as identity marker, for Roman writers

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 130; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 171; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 19; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 84

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1.81 "Furthermore, Velleius, what if your assumption, that when we think of god the only form that presents itself to us is that of a man, be entirely untrue? will you nevertheless continue to maintain your absurdities? Very likely we Romans do imagine god as you say, because from our childhood Jupiter, Juno, Minerva, Neptune, Vulcan and Apollo have been known to us with the aspect with which painters and sculptors have chosen to represent them, and not with that aspect only, but having that equipment, age and dress. But they are not so known to the Egyptians or Syrians, or any almost of the uncivilized races. Among these you will find a belief in certain animals more firmly established than is reverence for the holiest sanctuaries and images of the gods with us. ' "1.82 For we have often seen temples robbed and images of gods carried off from the holiest shrines by our fellow-countrymen, but no one ever even heard of an Egyptian laying profane hands on a crocodile or ibis or cat. What therefore do you infer? that the Egyptians do not believe their sacred bull Apis to be a god? Precisely as much as you believe the Saviour Juno of your native place to be a goddess. You never see her even in your dreams unless equipped with goat-skin, spear, buckler and slippers turned up at the toe. Yet that is not the aspect of the Argive Juno, nor of the Roman. It follows that Juno has one form for the Argives, another for the people of Lanuvium, and another for us. And indeed our Jupiter of the Capitol is not the same as the Africans' Juppiter Ammon. " "
3.47
And if it is the nature of the gods to intervene in man's affairs, the Birth-Spirit also must be deemed divine, to whom it is our custom to offer sacrifice when we make the round of the shrines in the Territory of Ardea: she is named Natio from the word for being born (nasci), because she is believed to watch over married women in travail. If she is divine, so are all those abstractions that you mentioned, Honour, Faith, Intellect, Concord, and therefore also Hope, the Spirit of Money and all the possible creations of our own imagination. If this supposition is unlikely, so also is the former one, from which all these instances flow. Then, if the traditional gods whom we worship are really divine, what reason can you give why we should not include Isis and Osiris in the same category? And if we do so, why should we repudiate the gods of the barbarians? We shall therefore have to admit to the list of gods oxen and horses, ibises, hawks, asps, crocodiles, fishes, dogs, wolves, cats and many beasts besides. Or if we reject these, we shall also reject those others from whom their claim springs. "' None
48. Cicero, On Duties, 1.107-1.115, 1.122-1.125 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, on traits of character • Cosconius (character in Martial) • character, fictional, and metatheatre • character, fictional, as textual construct • character, fictional, human qualities of • personae (characters)

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 37, 38, 40, 41, 42, 71, 72, 84; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 183; Graver (2007), Stoicism and Emotion, 244; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 124

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1.107 Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109 Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110 Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111 Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112 Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113 Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115 Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere.
1.122
Et quoniam officia non eadem disparibus aetatibus tribuuntur aliaque sunt iuvenum, alia seniorum, aliquid etiam de hac distinctione dicendum est. Est igitur adulescentis maiores natu vereri exque iis deligere optimos et probatissimos, quorum consilio atque auctoritate nitatur; ineuntis enim aetatis inscitia senum constituenda et regenda prudentia est. Maxime autem haec aetas a libidinibus arcenda est exercendaque in labore patientiaque et animi et corporis, ut eorum et in bellicis et in civilibus officiis vigeat industria. Atque etiam cum relaxare animos et dare se iucunditati volent, caveant intemperantiam, meminerint verecundiae, quod erit facilius, si ne in eius modi quidem rebus maiores natu nolent interesse. 1.123 Senibus autem labores corporis minuendi, exercitationes animi etiam augendae videntur; danda vero opera, ut et amicos et iuventutem et maxime rem publicam consilio et prudentia quam plurimum adiuvent. Nihil autem magis cavendum est senectuti, quam ne languori se desidiaeque dedat; luxuria vero cum omni aetati turpis, tum senectuti foedissima est; sin autem etiam libidinum intemperantia accessit, duplex malum est, quod et ipsa senectus dedecus concipit et facit adulescentium impudentioren intemperantiarn. 1.124 Ac ne illud quidem alienum est, de magistratuum, de privatorum, de civium, de peregrinorum officiis dicere. Est igitur proprium munus magistratus intellegere se gerere personam civitatis debereque eius dignitatem et decus sustinere, servare leges, iura discribere, ea fidei suae commissa meminisse. Privatum autem oportet aequo et pari cum civibus iure vivere neque summissum et abiectum neque se efferentem, tum in re publica ea velle, quae tranquilla et honesta sint; talem enim solemus et sentire bonum civem et dicere.' ' None
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1.107 \xa0We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. <' "1.108 \xa0Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏ\x81Ï\x89ν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <" '1.109 \xa0Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â\x80\x94 both father and son â\x80\x94 and also of Quintus Mucius Mancia. I\xa0have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â\x80\x94 the man who punished Tiberius Gracchus for his nefarious undertakings â\x80\x94 had no such gracious manner in social intercourse .\xa0.\xa0., and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. < 1.110 \xa0Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one\'s nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â\x80\x94 that is, if it is in direct opposition to one\'s natural genius. <' "1.111 \xa0If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. <" '1.112 \xa0Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another under the same circumstances a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <' "1.113 \xa0How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a\xa0thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. <" '1.114 \xa0Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I\xa0remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < 1.115 \xa0To the two above-mentioned characters is added a\xa0third, which some chance or some circumstance imposes, and a\xa0fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. <
1.122
\xa0Since, too, the duties that properly belong to different times of life are not the same, but some belong to the young, others to those more advanced in years, a word must be said on this distinction also. It is, then, the duty of a young man to show deference to his elders and to attach himself to the best and most approved of them, so as to receive the benefit of their counsel and influence. For the inexperience of youth requires the practical wisdom of age to strengthen and direct it. And this time of life is above all to be protected against sensuality and trained to toil and endurance of both mind and body, so as to be strong for active duty in military and civil service. And even when they wish to relax their minds and give themselves up to enjoyment they should beware of excesses and bear in mind the rules of modesty. And this will be easier, if the young are not unwilling to have their elders join them even in their pleasures. < 1.123 \xa0The old, on the other hand, should, it seems, have their physical labours reduced; their mental activities should be actually increased. They should endeavour, too, by means of their counsel and practical wisdom to be of as much service as possible to their friends and to the young, and above all to the state. But there is nothing against which old age has to be more on its guard than against surrendering to feebleness and idleness, while luxury, a vice in any time of life, is in old age especially scandalous. But if excess in sensual indulgence is added to luxurious living, it is a twofold evil; for old age not only disgraces itself; it also serves to make the excesses of the young more shameless. < 1.124 \xa0At this point it is not at all irrelevant to discuss the duties of magistrates, of private individuals, of native citizens, and of foreigners. It is, then, peculiarly the place of a magistrate to bear in mind that he represents the state and that it is his duty to uphold its honour and its dignity, to enforce the law, to dispense to all their constitutional rights, and to remember that all this has been committed to him as a sacred trust. The private individual ought first, in private relations, to live on fair and equal terms with his fellow-citizens, with a spirit neither servile and grovelling nor yet domineering; and second, in matters pertaining to the state, to labour for her peace and honour; for such a man we are accustomed to esteem and call a good citizen. <' ' None
49. Hebrew Bible, Daniel, 1.9 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Judith, complex character • Speech, Character speech

 Found in books: Gera (2014), Judith, 369; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 338

sup>
1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃'' None
sup>
1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers.'' None
50. Polybius, Histories, 4.21 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Egyptians, character of • acquired characters, heredity of

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 82; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 353

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4.21 1. \xa0Now all these practices I\xa0believe to have been introduced by the men of old time, not as luxuries and superfluities but because they had before their eyes the universal practice of personal manual labour in Arcadia, and in general the toilsomeness and hardship of the men's lives, as well as the harshness of character resulting from the cold and gloomy atmospheric conditions usually prevailing in these parts â\x80\x94 conditions to which all men by their very nature must perforce assimilate themselves;,2. \xa0there being no other cause than this why separate nations and peoples dwelling widely apart differ so much from each other in character, feature, and colour as well as in the most of their pursuits.,3. \xa0The primitive Arcadians, therefore, with the view of softening and tempering the stubbornness and harshness of nature, introduced all the practices I\xa0mentioned, and in addition accustomed the people, both men and women, to frequent festivals and general sacrifices, and dances of young men and maidens, and in fact resorted to every contrivance to render more gentle and mild, by the influence of the customs they instituted, the extreme hardness of the natural character. The Cynaetheans, by entirely neglecting these institutions, though in special need of such influences, as their country is the most rugged and their climate the most inclement in Arcadia, and by devoting themselves exclusively to their local affairs and political rivalries, finally became so savage that in no city of Greece were greater and more constant crimes committed. As an indication of the deplorable condition of the Cynaetheans in this respect and the detestation of the other Arcadians for such practices I\xa0may mention the following: at the time when, after the great massacre, the Cynaetheans sent an embassy to Sparta, the other Arcadian cities which they entered on their journey gave them instant notice to depart by cry of herald,,9. \xa0but the Mantineans after their departure even made a solemn purification by offering piacular sacrifices and carrying them round their city and all their territory.,10. \xa0I\xa0have said so much on this subject firstly in order that the character of the Arcadian nation should not suffer for the crimes of one city, secondly to deter any other Arcadians from beginning to neglect music under the impression that its extensive practice in Arcadia serves no necessary purpose. I also spoke for the sake of the Cynaetheans themselves, in order that, if Heaven ever grant them better fortune, they may humanize themselves by turning their attention to education and especially to music; for by no other means can they hope to free themselves from that savagery which overtook them at this time.,12. \xa0Having now said all that occurred to me on the subject of this people I\xa0return to the point whence I\xa0digressed. "" None
51. Septuagint, 2 Maccabees, 5.27, 6.25 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Judith, complex character • Style, Linguistic and Literary, of Characters

 Found in books: Gera (2014), Judith, 369; Schwartz (2008), 2 Maccabees, 82, 83

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5.27 But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" "
6.25
and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'"" None
52. Septuagint, Judith, 4.14, 5.6-5.9, 5.17-5.21, 9.2, 9.12, 11.10, 14.7 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Jewish votive institutions, popular character of • Judith, complex character • values/character as identity marker, for Judith

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 97; Gera (2014), Judith, 49, 98, 101, 103, 104, 105, 107, 108, 263, 420; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 139, 141

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4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people.
5.6
This people is descended from the Chaldeans. 5.7 At one time they lived in Mesopotamia, because they would not follow the gods of their fathers who were in Chaldea. 5.8 For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time. 5.9 Then their God commanded them to leave the place where they were living and go to the land of Canaan. There they settled, and prospered, with much gold and silver and very many cattle.
5.17
As long as they did not sin against their God they prospered, for the God who hates iniquity is with them. 5.18 But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 5.19 But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited. 5.20 Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them. 5.21 But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world."
9.2
"O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it.
9.12
Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
11.10
Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God.
14.7
And when they raised him up he fell at Judith\'s feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed. '' None
53. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cotta (character in De natura deorum), • character, excellence of

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 118; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 112

54. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), characters of • Palatine Hill, aristocratic character

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 184; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 126

55. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cotta (character in De natura deorum), • Epictetus, on development of character traits • Marcus (character of Div.) • Quintus (character of Div.) • causes, of character • heredity and character traits • responsibility, moral, for character

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 262; Graver (2007), Stoicism and Emotion, 171, 249; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 17

56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Marcus (character of Div.), on cleromancy • Quintus (character of De Legibus)

 Found in books: Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 25; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73

57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aristippus of Cyrene, life and character • Crassus (character in De oratore), • De Re Rustica (Varro), characters of • Plutarch, ethos (character), ideas of • body, and character

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 38, 39, 206; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 108, 109; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 43; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 145; Wolfsdorf (2020), Early Greek Ethics, 403

58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • body, and character • character (Plutarch’s and readers’ concern with)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 159; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 148

59. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Plutarch, ethos (character), ideas of • body, and character

 Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 108, 109; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 145

60. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, on traits of character • character

 Found in books: Graver (2007), Stoicism and Emotion, 244; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 58

61. Horace, Sermones, 1.4.126, 1.9, 1.10.79 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), characters of • Horace, as character in Jonson’s Poetaster • Satires (Horace), stock characters in • mockery, by characters in Juvenal

 Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 65, 66; Keane (2015), Juvenal and the Satiric Emotions, 44; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 25; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 8, 131

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1.4.126 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary.
1.4.126
but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.
1.9
but that, as they were in fear of the Assyrians, who had then the dominion over Asia, they built a city in that country which is now called Judea, and that large enough to contain this great number of men, and called it Jerusalem.” '
1.9
for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was remarkably done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; ' None
62. Philo of Alexandria, On The Creation of The World, 77 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Cynulcus (character in the Deipnosophistae) • Seth, character

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 268

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77 And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal. '' None
63. Vitruvius Pollio, On Architecture, 6.1.10-6.1.11 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), characters of • body, and character

 Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 88; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 173, 174

sup>6.1.11 11. on this account the people of Italy excel in both qualities, strength of body and vigour of mind. For as the planet Jupiter moves through a temperate region between the fiery Mars and icy Saturn, so Italy enjoys a temperate and unequalled climate between the north on one side, and the south on the other. Hence it is, that by stratagem she is enabled to repress the attacks of the barbarians, and by her strength to overcome the subtilty of southern nations. Divine providence has so ordered it that the metropolis of the Roman people is placed in an excellent and temperate climate, whereby they have become the masters of the world.' ' None
64. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Charikleia (character in the Aethiopica) • Emotional restraint, of characters • Kalasiris (character in the Aethiopica) • Knemon (character in the Aethiopica) • Theagenes (character in the Aethiopica) • minds (of in-text characters)

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 135; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 8

65. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Dionysius of Halicarnassus, ethos (character) • character (Plutarch’s and readers’ concern with)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 159; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 38, 39, 43

66. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Ajax (Sophocles), characters in • Antigone (Sophocles), characters in • Philoctetes (Sophocles), characters in • character, fictional, and metatheatre • character, fictional, as textual construct • character, fictional, human qualities of • characters • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Medea

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 68, 86, 87; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 94

67. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Marcus (character of De Legibus) • action, and character • responsibility, and character

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 231; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 91

68. Josephus Flavius, Jewish Antiquities, 1.96, 3.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Josephus, as character • values/character as identity marker, for Josephus

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 169; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 225, 226

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1.96 Νῶχος δὲ φοβούμενος, μὴ καθ' ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφ' οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν ζῴων γένος, ἀλλὰ τετιμωρημένον τοὺς πονηροὺς φειδὼ ποιεῖσθαι τῶν διὰ χρηστότητα περιλειφθέντων καὶ τὸ δεινὸν διαφυγεῖν κεκριμένων:" 3.23 Θύουσι δὲ καὶ ὑπὲρ ἁμαρτάδων καὶ ὁμοίως τῷ προειρημένῳ τὸ περὶ τῶν ἁμαρτάδων τῆς ἱερουργίας τρόπῳ γίνεται. οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο, ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ, τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν. ἀκριβέστερον δὲ περὶ τῆς θυσίας τῶνδε τῶν ζῴων ἐν τοῖς περὶ θυσιῶν ἐροῦμεν.3.23 ἐν αὐτῷ γὰρ εἶναι τὴν σωτηρίαν αὐτοῦ καὶ οὐκ ἐν ἄλλῳ: συγγινώσκειν δὲ τοῖς νῦν ὑπὸ τῆς ἀνάγκης ὑπὸ τοῦ λαοῦ πραττομένοις φύσει δυσαρέστου καὶ φιλαιτίου τοῦ τῶν ἀνθρώπων ἐν οἷς ἂν ἀτυχῇ γένους ὄντος. ὁ θεὸς δὲ προνοήσειν τε ἐπαγγέλλεται καὶ παρέξειν ἀφορμὴν ἣν ποθοῦσι. " None
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1.96 7. But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity;
3.23
3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices.3.23 and some way of deliverance from the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to please, and very complaining under adversities. Accordingly God promised he would take care of them, and afford them the succor they were desirous of. ' None
69. Josephus Flavius, Jewish War, 3.352-3.354, 6.310 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jewish writings, oracular character of • Josephus, and oracular character of Jewish writings • Josephus, as character • Suetonius, on oracular character of Judean writings • Tacitus, on oracular character of Judean writings • values/character as identity marker, for Josephus

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 105; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 169; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 207, 208, 209, 210, 211, 212, 213, 225, 226

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3.352 ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος: 3.353 ὧν ἐπὶ τῆς τότε ὥρας ἔνθους γενόμενος καὶ τὰ φρικώδη τῶν προσφάτων ὀνείρων σπάσας φαντάσματα προσφέρει τῷ θεῷ λεληθυῖαν εὐχήν, 3.354 κἀπειδὴ τὸ ̓Ιουδαίων, ἔφη, φῦλον ὀκλάσαι δοκεῖ σοι τῷ κτίσαντι, μετέβη δὲ πρὸς ̔Ρωμαίους ἡ τύχη πᾶσα, καὶ τὴν ἐμὴν ψυχὴν ἐπελέξω τὰ μέλλοντα εἰπεῖν, δίδωμι μὲν ̔Ρωμαίοις τὰς χεῖρας ἑκὼν καὶ ζῶ, μαρτύρομαι δὲ ὡς οὐ προδότης, ἀλλὰ σὸς εἶμι διάκονος.”' ' None
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3.352 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.353 and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, 3.354 and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.”' ' None
70. Lucan, Pharsalia, 4.478-4.479, 4.512-4.515, 4.519-4.520, 9.985-9.986 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Caesar, Julius, character in Lucan • Nero, as character in Matthew Gwinne’s Nero, Tragoedia Nova • Nero, as character in The Tragedy of Nero • Pharsalia, as a character • populus Romanus, as central character in the Pharsalia

 Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 99, 100; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 184, 221, 255, 269

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4.478 They lay, nor build the ship, but shapeless rafts of timbers knit together, strong to bear All ponderous weight; on empty casks beneath By tightened chains made firm, in double rows Supported; nor upon the deck were placed The oarsmen, to the hostile dart exposed, But in a hidden space, by beams concealed. And thus the eye amazed beheld the mass Move silent on its path across the sea, By neither sail nor stalwart arm propelled. 4.479 They lay, nor build the ship, but shapeless rafts of timbers knit together, strong to bear All ponderous weight; on empty casks beneath By tightened chains made firm, in double rows Supported; nor upon the deck were placed The oarsmen, to the hostile dart exposed, But in a hidden space, by beams concealed. And thus the eye amazed beheld the mass Move silent on its path across the sea, By neither sail nor stalwart arm propelled. ' "
4.512
Below o'ershadowing rocks. These hollowed out In ponderous masses overhung the main, And nodding seemed to fall: shadowed by trees Dark lay the waves beneath. Hither the tide Brings wreck and corpse, and, burying with the flow, Restores them with the ebb: and when the caves Belch forth the ocean, swirling billows fall In boisterous surges back, as boils the tide In that famed whirlpool on Sicilian shores. Here, with Venetian settlers for its load, " "4.520 Stood motionless the raft. Octavius' ships Gathered around, while foemen on the land Filled all the shore. But well the captain knew, Volteius, how the secret fraud was planned, And tried in vain with sword and steel to burst The bands that held them; without hope he fights, Uncertain where to avoid or front the foe. Caught in this strait they strove as brave men should Against opposing hosts; nor long the fight, For fallen darkness brought a truce to arms. " 9.985 Thy haunts, Salpuga? Yet the Stygian Maids Have given thee power to snap the fatal threads. Thus nor the day with brightness, nor the night With darkness gave them peace. The very earth On which they lay they feared; nor leaves nor straw They piled for couches, but upon the ground Unshielded from the fates they laid their limbs, Cherished beneath whose warmth in chill of night The frozen pests found shelter; in whose jaws Harmless the while, the lurking venom slept. 9.986 Thy haunts, Salpuga? Yet the Stygian Maids Have given thee power to snap the fatal threads. Thus nor the day with brightness, nor the night With darkness gave them peace. The very earth On which they lay they feared; nor leaves nor straw They piled for couches, but upon the ground Unshielded from the fates they laid their limbs, Cherished beneath whose warmth in chill of night The frozen pests found shelter; in whose jaws Harmless the while, the lurking venom slept. '' None
71. New Testament, 1 Corinthians, 1.9, 14.2, 14.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • God (Pauline), character (love) • education, character • paraenesis (moral exhortation), its Stoic character

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 163; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267

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1.9 πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
14.2
ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια·

14.28
ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ.'' None
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1.9 God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord.
14.2
For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries.

14.28
Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God.'' None
72. New Testament, 1 Thessalonians, 2.3, 4.9-4.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • God (Pauline), character (love) • education, character

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 164; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 201

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2.3 ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ,
4.9
Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10 καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον,'' None
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2.3 For our exhortation is not of error, nor of uncleanness, nor in deception.
4.9
But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.10 for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; '' None
73. New Testament, Galatians, 1.11-1.14, 3.29, 4.19, 5.17, 5.19-5.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allogenes, character • Character • body, relationship to moral character • character • education, character • self, character • speech-in-character (prosōpopoeia) • values/character as identity marker, for Paul

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 99; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 158; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 192, 198; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 9, 10; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 79; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 192; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 69

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1.11 γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12 οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14 καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.
3.29
εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι.
4.19
τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
5.17
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
5.19
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις,'' None
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1.11 But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12 For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. ' "1.13 For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " "1.14 I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. " "
3.29
If you are Christ's, then you are Abraham's seed and heirs according to promise." 4.19 My little children, of whom I am again in travail untilChrist is formed in you--
5.17
For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
5.19
Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, '' None
74. New Testament, Philippians, 3.5, 3.11, 3.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • God (Pauline), character (love) • body, relationship to moral character • experience, its bodily character • self, character • values/character as identity marker, for Paul

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 158; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142, 143, 150, 151, 152; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 192; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 193

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3.5 περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος,
3.11
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι,
3.13
ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος,'' None
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3.5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
3.11
if by any means I may attain to the resurrection from the dead. ' "
3.13
Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, "' None
75. New Testament, Romans, 1.22-1.25, 2.1, 2.17-2.22, 2.25-2.29, 4.13, 7.5-7.6, 7.15, 7.19, 8.1-8.13, 8.28-8.29, 8.35, 8.39, 12.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Character • God (Pauline), character (love) • Mark, Anonymous characters • body, relationship to moral character • character • education, character • paraenesis (moral exhortation), its Stoic character • speech in character • speech-in-character (prosōpopoeia) • values/character as identity marker, for Paul

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 159, 164; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 126; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 34; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 192, 196, 197, 199; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 9, 73, 88; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 254; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 192, 193; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 69, 83, 87

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1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
2.1
Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων·

2.17
Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ
2.18
καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,
2.19
πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20 παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21 ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22 ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
2.25
περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26 ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.27 καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. 2.28 οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29 ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.
4.13
Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
7.5
ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.
7.15
ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ.
7.19
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω.
8.1
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· 8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7 διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8 οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
8.10
εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
8.11
εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.12
Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
8.13
εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.
8.28
οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ ὁ θεὸς εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
8.35
τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;
8.39
οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
1
2.1
Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν·' ' None
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1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
2.1
Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.

2.17
Indeed you bear the name of a Jew, and rest on the law, and glory in God,
2.18
and know his will, and approve the things that are excellent, being instructed out of the law,
2.19
and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20 a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. ' "2.21 You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? " "2.22 You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? " 2.25 For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. ' "2.26 If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? " "2.27 Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? " '2.28 For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29 but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. ' "
4.13
For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. " 7.5 For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6 But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. ' "
7.15
For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. " "
7.19
For the good which I desire, I don't do; but the evil which I don't desire, that I practice. " "
8.1
There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. " '8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7 because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8 Those who are in the flesh can't please God. " "8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " 8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
8.11
But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.12
So then, brothers, we are debtors, not to the flesh, to live after the flesh.
8.13
For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live.
8.28
We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
8.35
Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?
8.39
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
1
2.1
Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. ' ' None
76. New Testament, John, 10.30 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Seth, character • character

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 394; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 79

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10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.'' None
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10.30 I and the Father are one."'' None
77. New Testament, Luke, 3.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allogenes, character • characters • ethical reasoning, morally dubious characters • subdivisions of fables by characters or possibility

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 375

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3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.'' None
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3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."'' None
78. New Testament, Mark, 1.14-1.15, 1.20, 4.13, 4.16-4.17, 8.33, 9.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allogenes, character • John the Baptist, ascetic character of • Letter of Aristeas, Aristeas as character • Mark, Anonymous characters • Seth, character

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 4; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 54, 99, 127; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 116, 117, 122, 124, 130, 131, 133, 134; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 52

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1.14 Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 1.15 καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.
1.20
καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ.
4.13
καὶ λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε;
4.16
καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 4.17 καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται.
8.33
ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
9.7
καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ.'' None
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1.14 Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 1.15 and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel."
1.20
Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.
4.13
He said to them, "Don\'t you understand this parable? How will you understand all of the parables?
4.16
These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17 They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble.
8.33
But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men."
9.7
A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."'' None
79. New Testament, Matthew, 6.13, 7.15, 18.10, 18.23-18.35 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allogenes, character • Character • God (Pauline), character (love) • Seth, character • characters • education, character • ethical reasoning, morally dubious characters • subdivisions of fables by characters or possibility

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 158; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 54, 134; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 98; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 168, 169, 377

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6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
7.15
Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.
18.10
Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18.23
Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31 ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.'' None
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6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " 7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. ' "
18.10
See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " 18.23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24 When he had begun to reconcile, one was brought to him who owed him ten thousand talents. ' "18.25 But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. " "18.26 The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' " '18.27 The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28 "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, \'Pay me what you owe!\ '18.29 "So his fellow servant fell down at his feet and begged him, saying, \'Have patience with me, and I will repay you.\ '18.30 He would not, but went and cast him into prison, until he should pay back that which was due. 18.31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. ' "18.32 Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. " "18.33 Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' " '18.34 His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35 So my heavenly Father will also do to you, if you don\'t each forgive your brother from your hearts for his misdeeds." '" None
80. Plutarch, Alexander The Great, 1.2-1.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Plutarch, ethos (character), ideas of • character (Plutarch’s and readers’ concern with) • eyes (as a signpost for character)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 223; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 122

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1.2 οὔτε γὰρ ἱστορίας γράφομεν, ἀλλὰ βίους, οὔτε ταῖς ἐπιφανεστάταις πράξεσι πάντως ἔνεστι δήλωσις ἀρετῆς ἢ κακίας, ἀλλὰ πρᾶγμα βραχὺ πολλάκις καὶ ῥῆμα καὶ παιδιά τις ἔμφασιν ἤθους ἐποίησε μᾶλλον ἢ μάχαι μυριόνεκροι καὶ παρατάξεις αἱ μέγισται καὶ πολιορκίαι πόλεων. 1.3 ὥσπερ οὖν οἱ ζῳγράφοι τὰς ὁμοιότητας ἀπὸ τοῦ προσώπου καὶ τῶν περὶ τὴν ὄψιν εἰδῶν, οἷς ἐμφαίνεται τὸ ἦθος, ἀναλαμβάνουσιν, ἐλάχιστα τῶν λοιπῶν μερῶν φροντίζοντες, οὕτως ἡμῖν δοτέον εἰς τὰ τῆς ψυχῆς σημεῖα μᾶλλον ἐνδύεσθαι καὶ διὰ τούτων εἰδοποιεῖν τὸν ἑκάστου βίον, ἐάσαντας ἑτέροις τὰ μεγέθη καὶ τοὺς ἀγῶνας.'' None
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1.2 For it is not Histories that I am writing, but Lives; and in the most illustrious deeds there is not always a manifestation of virtue or vice, nay, a slight thing like a phrase or a jest often makes a greater revelation of character than battles where thousands fall, or the greatest armaments, or sieges of cities. 1.3 Accordingly, just as painters get the likenesses in their portraits from the face and the expression of the eyes, wherein the character shows itself, but make very little account of the other parts of the body, so I must be permitted to devote myself rather to the signs of the soul in men, and by means of these to portray the life of each, leaving to others the description of their great contests. 1.3 This horse, at any rate, said Alexander, I could manage better than others have. And if thou shouldst not, what penalty wilt thou undergo for thy rashness? Indeed, said Alexander, I will forfeit the price of the horse. There was laughter at this, and then an agreement between father and son as to the forfeiture, and at once Alexander ran to the horse, took hold of his bridle-rein, and turned him towards the sun; for he had noticed, as it would seem, that the horse was greatly disturbed by the sight of his own shadow falling in front of him and dancing about. '' None
81. Plutarch, Nicias, 1.1, 7.7 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Theophrastus, Characters, religion in • character (Plutarch’s and readers’ concern with) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30, 88; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; Parker (2005), Polytheism and Society at Athens, 43

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1.1 ἐπεὶ δοκοῦμεν οὐκ ἀτόπως τῷ Νικίᾳ τὸν Κράσσον παραβάλλειν, καὶ τὰ Παρθικὰ παθήματα τοῖς Σικελικοῖς, ὥρα παραιτεῖσθαι καὶ παρακαλεῖν ὑπὲρ ἐμοῦ τοὺς ἐντυγχάνοντας τοῖς συγγράμμασι τούτοις, ὅπως ἐπὶ ταῖς διηγήσεσιν αἷς Θουκυδίδης, αὐτὸς αὑτοῦ περὶ ταῦτα παθητικώτατος, ἐναργέστατος, ποικιλώτατος γενόμενος, ἀμιμήτως ἐξενήνοχε, μηδὲν ἡμᾶς ὑπολάβωσι πεπονθέναι Τιμαίῳ πάθος ὅμοιον,' ' None
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1.1 ' ' None
82. Seneca The Younger, Letters, 5.7, 52.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • belief/s, as traits of character • character, fictional, as textual construct • character, fictional, human qualities of • eyes (as a signpost for character)

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 62, 63; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 232, 233, 290; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 223

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5.7 But I wish to share with you to-day\'s profit also. I find in the writings of our2 Hecato that the limiting of desires helps also to cure fears: "Cease to hope," he says, "and you will cease to fear." "But how," you will reply, "can things so different go side by side?" In this way, my dear Lucilius: though they do seem at variance, yet they are really united. Just as the same chain fastens the prisoner and the soldier who guards him, so hope and fear, dissimilar as they are, keep step together; fear follows hope. ' ' None
83. Suetonius, Nero, 21.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • character, fictional, and metatheatre • character, fictional, as textual construct • minds (of in-text characters)

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 68; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 226

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21.3 He also put on the mask and sang tragedies representing gods and heroes and even heroines and goddesses, having the masks fashioned in the likeness of his own features or those of the women of whom he chanced to be enamoured. Among other themes he sang "Canace in Labor," "Orestes the Matricide," "The Blinding of Oedipus" and the "Frenzy of Hercules." At the last named performance they say that a young recruit, seeing the emperor in mean attire and bound with chains, as the subject required, rushed forward to lend him aid.'' None
84. Tacitus, Histories, 5.5.1-5.5.2, 5.13 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Abraham, Biblical character • Jewish writings, oracular character of • Josephus, and oracular character of Jewish writings • Suetonius, on oracular character of Judean writings • Tacitus, on oracular character of Judean writings • values/character as identity marker, for Roman writers

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 105; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 81, 86; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175

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5.5.1 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean." "5.5.2 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean." 5.13 \xa0Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.'" None
85. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • character, fictional, human qualities of • eyes (as a signpost for character) • minds (of in-text characters) • psychology, of Seneca’s characters

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 191; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 224

86. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • belief/s, as traits of character • character, fictional, human qualities of

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 53; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 249

87. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • belief/s, as traits of character • character, fictional, and metatheatre • character, fictional, as textual construct • character, fictional, human qualities of

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 64; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 63, 67, 79

88. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemidorus of Daldis, life and character • character (personality)

 Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 160, 164

89. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Abraham, Biblical character • values/character as identity marker, for Roman writers

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 81; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175

90. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Charikleia (character in the Aethiopica) • Emotional restraint, of characters • Kalasiris (character in the Aethiopica) • Knemon (character in the Aethiopica) • Theagenes (character in the Aethiopica) • characters, tragic/mythical, Furies (Erinyes) • characters, tragic/mythical, Orestes

 Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 314, 315, 343; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 135; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 8

91. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • God (Pauline), character (love) • body, relationship to moral character • education, character

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 193

92. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Holy Spirit, Character in Luke-Acts • Homer, Odysseus, figure, character

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 567; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 45

93. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ascyltos (character in the Satyricon) • De Re Rustica (Varro), characters of • Encolpius (character in the Satyricon) • columbaria inscriptions, comedy, stock characters in

 Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 117; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 237, 241, 242; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 25

94. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • experience, of characters (individual and collective) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 130; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 52

95. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • character (Plutarch’s and readers’ concern with) • characters, tragic/mythical, Agave • characters, tragic/mythical, Pentheus

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 116; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 178, 196

96. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ammonius (Plutarch’s character) • Character • Plutarch, Younger (character of the De E) • character (personality)

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 209; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 161; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 19

97. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Charikleia (character in the Aethiopica) • Kalasiris (character in the Aethiopica) • Knemon (character in the Aethiopica) • Theagenes (character in the Aethiopica) • minds (of in-text characters)

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 135

98. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Plutarch, ethos (character), ideas of • character (Plutarch’s and readers’ concern with)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 159, 170; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 108, 109, 110

99. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • character (Plutarch’s and readers’ concern with) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 63, 122; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 227

100. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • character (Plutarch’s and readers’ concern with) • theon (character in Plutarch’s Non Posse)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 169; Gordon (2012), The Invention and Gendering of Epicurus, 128

101. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • character (Plutarch’s and readers’ concern with) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 10, 60, 99, 100, 104, 114; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 254

102. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • body, and character • minds (of in-text characters)

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 247; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 166

103. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Rome/Romans, conglomerate character of • character (Plutarch’s and readers’ concern with)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 75

104. Anon., Marytrdom of Polycarp, 8.2, 9.2, 11.2, 12.1, 12.3, 14.1-14.3, 16.1 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Character • Manuscripts, Polycarp’s character

 Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 236; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 221, 230, 231

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8.2 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,\' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me."
9.2
2 Therefore when he was brought forward the Pro-Consul asked him if he were Polycarp, and when he admitted it he tried to persuade him to deny, saying: "Respect your age," and so forth, as they are accustomed to say: "Swear by the genius of Caesar, repent, say: `Away with the Atheists\'"; but Polycarp, with a stern countece looked on all the crowd of lawless heathen in the arena, and waving his hand at them, he groaned and looked up to heaven and said: "Away with the Atheists."
11.2
2 And he said again to him: "I will cause you to be consumed by fire, if you despise the beasts, unless you repent." But Polycarp said: "You threaten with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. But why are you waiting? Come, do what you will."
12.1
1 And with these and many other words he was filled with courage and joy, and his face was full of grace so that it not only did not fall with trouble at the things said to him, but that the Pro-Consul, on the other hand, was astounded and sent his herald into the midst of the arena to announce three times: "Polycarp has confessed that he is a Christian."
12.3
3 Then they found it good to cry out with one mind that he should burn Polycarp alive, for the vision which had appeared to him on his pillow must be fulfilled, when he saw it burning, while he was praying, and he turned and said prophetically to those of the faithful who were with him, "I must be burnt alive."
14.1
1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! 14.2 2 I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice, as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled. 14.3 3 For this reason I also praise Thee for all things, I bless Thee, I glorify Thee through the everlasting and heavenly high Priest, Jesus Christ, thy beloved Child, through whom be glory to Thee with him and the Holy Spirit, both now and for the ages that are to come, Amen."
16.1
1 At length the lawless men, seeing that his body could not be consumed by the fire, commanded an executioner to go up and stab him with a dagger, and when he did this, there came out a dove, and much blood, so that the fire was quenched and all the crowd marvelled that there was such a difference between the unbelievers and the elect. '' None
105. Apuleius, The Golden Ass, 1.5, 1.15, 11.25.3-11.25.4 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Lucius (character in Apuleius, Metamorphoses) • Socrates (character in Asinus Aureus) • Socrates (character) • Socrates, character in Apul. Met.

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 48, 49, 50, 63; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 77, 135; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 99; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366

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11.25.3 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me. 11.25.4 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.' ' None
106. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • body, and character • character (Plutarch’s and readers’ concern with) • minds (of in-text characters)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 159; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 227; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 186

107. Diogenes Laertius, Lives of The Philosophers, 3.48, 3.51-3.52, 4.4, 6.5, 7.85-7.87, 7.111 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aristippus of Cyrene, life and character • Callicles (Platonic character) • Character, of Platonic dialogues • Chrysippus, on traits of character • Cicero, on traits of character • Literary/literature, characters • Music, Affects character of soul • Odysseus, as Antisthenes’ character • Polus (Platonic character) • Posidonius, Stoic, Diet affects characters • Posidonius, Stoic, Music as training irrational character • Socrates (Platonic character) • Thrasymachus (Platonic character) • belief/s, as traits of character • beliefs,as traits of character • character • character, dispositions toward emotion • character, excellence of • characters • drunkenness, as character trait • emotions, and character traits • ethical reasoning, morally dubious characters • stock characters, underdogs • subdivisions of fables by characters or possibility • underdog characters

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 73; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 241; Graver (2007), Stoicism and Emotion, 39, 141, 244, 245; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 60, 61; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 201; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 30, 112; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 39, 42; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 363; Wolfsdorf (2020), Early Greek Ethics, 345, 390

sup>
3.48 They say that Zeno the Eleatic was the first to write dialogues. But, according to Favorinus in his Memorabilia, Aristotle in the first book of his dialogue On Poets asserts that it was Alexamenus of Styra or Teos. In my opinion Plato, who brought this form of writing to perfection, ought to be adjudged the prize for its invention as well as for its embellishment. A dialogue is a discourse consisting of question and answer on some philosophical or political subject, with due regard to the characters of the persons introduced and the choice of diction. Dialectic is the art of discourse by which we either refute or establish some proposition by means of question and answer on the part of the interlocutors.
3.51
the Laws, Minos, Epinomis, and the dialogue concerning Atlantis. To the class of mental obstetrics belong the two Alcibiades, Theages, Lysis and Laches, while the Euthyphro, Meno, Io, Charmides and Theaetetus illustrate the tentative method. In the Protagoras is seen the method of critical objections; in the Euthydemus, Gorgias, and the two dialogues entitled Hippias that of subversive argument. So much then for dialogue, its definition and varieties.Again, as there is great division of opinion between those who affirm and those who deny that Plato was a dogmatist, let me proceed to deal with this further question. To be a dogmatist in philosophy is to lay down positive dogmas, just as to be a legislator is to lay down laws. Further, under dogma two things are included, the thing opined and the opinion itself.' "3.52 of these the former is a proposition, the latter a conception. Now where he has a firm grasp Plato expounds his own view and refutes the false one, but, if the subject is obscure, he suspends judgement. His own views are expounded by four persons, Socrates, Timaeus, the Athenian Stranger, the Eleatic Stranger. These strangers are not, as some hold, Plato and Parmenides, but imaginary characters without names, for, even when Socrates and Timaeus are the speakers, it is Plato's doctrines that are laid down. To illustrate the refutation of false opinions, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, or again Hippias, Euthydemus and the like." 4.4 Plutarch in the Lives of Lysander and Sulla makes his malady to have been morbus pedicularis. That his body wasted away is affirmed by Timotheus in his book On Lives. Speusippus, he says, meeting a rich man who was in love with one who was no beauty, said to him, Why, pray, are you in such sore need of him? For ten talents I will find you a more handsome bride.He has left behind a vast store of memoirs and numerous dialogues, among them:Aristippus the Cyrenaic.On Wealth, one book.On Pleasure, one book.On Justice,On Philosophy,On Friendship,On the Gods,The Philosopher,A Reply to Cephalus,Cephalus,Clinomachus or Lysias,The Citizen,of the Soul,A Reply to Gryllus,
6.5
Being asked what was the height of human bliss, he replied, To die happy. When a friend complained to him that he had lost his notes, You should have inscribed them, said he, on your mind instead of on paper. As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, I am horribly afraid I have done something wrong.When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.' "
7.85
An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it." "7.86 As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically." '7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.' "
7.111
They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself."' None
108. Porphyry, Life of Plotinus, 15.6 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Character, of Porphyry’s Isagoge • Socrates (Platonic character)

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 204; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 76

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15.6 Once on Plato's feast I read a poem, 'The Sacred Marriage'; my piece abounded in mystic doctrine conveyed in veiled words and was couched in terms of enthusiasm; someone exclaimed: 'Porphyry has gone mad'; Plotinus said to me so that all might hear: 'You have shown yourself at once poet, philosopher and hierophant.' The orator Diophanes one day read a justification of the Alcibiades of Plato's Banquet and maintained that the pupil, for the sake of advancement in virtue, should submit to the teacher without reserve, even to the extent of carnal commerce: Plotinus started up several times to leave the room but forced himself to remain; on the breaking up of the company he directed me to write a refutation. Diophanes refused to lend me his address and I had to depend on my recollection of his argument; but my refutation, delivered before the same audience, delighted Plotinus so much that during the very reading he repeatedly quoted: 'So strike and be a light to men.' When Eubulus, the Platonic Successor, wrote from Athens, sending treatises on some questions in Platonism. Plotinus had the writings put into my hands with instructions to examine them and report to him upon them. He paid some attention to the principles of Astronomy though he did not study the subject very deeply on the mathematical side. He went more searchingly into Horoscopy; when once he was convinced that its results were not to be trusted he had no hesitation in attacking the system frequently both at the Conferences and in his writings. "" None
109. None, None, nan (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Bavli (Babylonian Talmud), character

 Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 9; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 9

110. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Gymnastics, Gymnastics and exercise affect character • Lucius (character in Apuleius, Metamorphoses) • Plato, Visual arts affect character

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 561; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271

111. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Lampridius, character

 Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 125; Hitch (2017), Animal sacrifice in the ancient Greek world, 125

112. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Lampridius, character

 Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 116, 125; Hitch (2017), Animal sacrifice in the ancient Greek world, 116, 125

113. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Parmenides (Platonic character) • Socrates (Platonic character) • Zeno (Platonic character) • distinctive character(istic) (idiotês, ἰδιότης‎)

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 210; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 59

114. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Alcibiades (Platonic character) • Callicles (Platonic character) • Character (difference in) • Literary/literature, characters • Polus (Platonic character) • Socrates (Platonic character) • Thrasymachus (Platonic character) • character,

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 237, 240; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 101, 108; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 93

115. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Alcibiades (Platonic character) • Callicles (Platonic character) • Chaerephon (Platonic character) • Gorgias (Platonic character) • Literary/literature, characters • Polus (Platonic character) • Socrates (Platonic character) • Thrasymachus (Platonic character)

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 239, 240; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 199

116. Aeschines, Or., 3.171
 Tagged with subjects: • Character construction • comedy, characters of

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 345

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3.171 His father was Demosthenes of Paeania, a free man, for there is no need of lying. But how the case stands as to his inheritance from his mother and his maternal grandfather, I will tell you. There was a certain Gylon of Cerameis. This man betrayed Nymphaeum in the Pontus to the enemy, for the place at that time belonged to our city. He was impeached and became an exile from the city, not awaiting trial. He came to Bosporus and there received as a present from the tyrants of the land a place called “the Gardens.”'' None
117. Anon., Letter of Aristeas, 1, 4, 8, 22, 128, 131-139, 141-159, 161-170, 322
 Tagged with subjects: • Abraham, Biblical character • Judith, complex character • Letter of Aristeas, Aristeas as character • character • values/character as identity marker, for Paul

 Found in books: Gera (2014), Judith, 369; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 197; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 52, 230; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 99, 102, 103, 148, 149, 155, 220, 271, 272, 274, 285, 288, 303, 323

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1 Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning,'
4
laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell" 8 For neither the pleasure derived from gold nor any other of the possessions which are prized by shallow minds confers the same benefit as the pursuit of culture and the study which we expend in securing it. But that I may not weary you by a too lengthy introduction, I will proceed at once to the substance of my narrative.
22
manifest. The decree of the king ran as follows:'All who served in the army of our father in the campaign against Syria and Phoenicia and in the attack upon the country of the Jews and became possessed of Jewish captives and brought them back to the city of Alexandria and the land of Egypt or sold them to others - and in the same way any captives who were in our land before that time or were brought hither afterwards- all who possess such captives are required to set them at liberty at once, receiving twenty drachmae per head as ransom money. The soldiers will receive" "
12
8
It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law,
13
1
the means of escaping from ignorance and amending their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of sin and the
132
punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to
133
Him. Working out these truths carefully and having made them plain he showed that even if a man should think of doing evil - to say nothing of actually effecting it -
13
4
he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.
135
Beginning from this starting point he went on to show that all mankind except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom they vainly worship. For when they have made statues of stone and wood, they say that they are the images of those who have invented something useful for life and they worship them, though
136
they have clear proof that they possess no feeling. For it would be utterly foolish to suppose that any one became a god in virtue of his inventions. For the inventors simply took certain objects already created and by combining them together, showed that they possessed a fresh utility: they
137
did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are' "
13
8
the wisest of the Greeks. Why need we speak of other infatuated people, Egyptians and the like, who place their reliance upon wild beasts and most kinds of creeping things and cattle, and worship them, and offer sacrifices to them both while living and when dead?'" "
139
'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole" 1
4
1
Among our people such things are reckoned of no account. but throughout their whole life their
1
42
main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by
1
43
rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two
1
4
4
points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and
1
45
the perfecting of character. For all the birds that we use are tame and distinguished by their cleanliness, feeding on various kinds of grain and pulse, such as for instance pigeons, turtle-doves,
1
46
locusts, partridges, geese also, and all other birds of this class. But the birds which are forbidden you will find to be wild and carnivorous, tyrannizing over the others by the strength which they possess, and cruelly obtaining food by preying on the tame birds enumerated above and not only so, but
1
47
they seize lambs and kids, and injure human beings too, whether dead or alive, and so by naming them unclean, he gave a sign by means of them that those, for whom the legislation was ordained, must practice righteousness in their hearts and not tyrannize over any one in reliance upon their own strength nor rob them of anything, but steer their course of life in accordance with justice, just as the tame birds, already mentioned, consume the different kinds of pulse that grow upon the earth
1
4
8
and do not tyrannize to the destruction of their own kindred. Our legislator taught us therefore that it is by such methods as these that indications are given to the wise, that they must be just and effect nothing by violence, and refrain from tyrannizing over others in reliance upon their own
1
49
trength. For since it is considered unseemly even to touch such unclean animals, as have been mentioned, on account of their particular habits, ought we not to take every precaution lest our own
150
characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view
15
1
to the practice of virtue. For the strength of our whole body and its activity depend upon our shoulders and limbs. Therefore he compels us to recognize that we must perform all our actions with discrimination according to the standard of righteousness - more especially because we have
152
been distinctly separated from the rest of mankind. For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own' "
153
mothers and even their daughters. But we have been kept separate from such sins. And the people who have been separated in the aforementioned way are also characterized by the Lawgiver as possessing the gift of memory. For all animals' which are cloven-footed and chew the cud'" 15
4
represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food' "
155
wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the" 156 food and the separation of each individual limb and, far more, the organization of the senses, the operation and invisible movement of the mind, the rapidity of its particular actions and its discovery of the
157
arts, display an infinite resourcefulness. Wherefore he exhorts us to remember that the aforesaid parts are kept together by the divine power with consummate skill. For he has marked out every
15
8
time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of
159
God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the' "
16
1
the change from one of these states to the other is. The excellency of the analogy in regard to discrimination and memory has now been pointed out to you, according to our interpretation of' the cloven hoof and the chewing of the cud'. For our laws have not been drawn up at random or in accordance with the first casual thought that occurred to the mind, but with a view to truth and the" 162 indication of right reason. For by means of the directions which he gives with regard to meats and drinks and particular cases of touching, he bids us neither to do nor listen to anything, thoughtlessly
163
nor to resort to injustice by the abuse of the power of reason. In the case of the wild animals, too, the same principle may be discovered. For the character of the weasel and of mice and such
16
4
animals as these, which are expressly mentioned, is destructive. Mice defile and damage everything, not only for their own food but even to the extent of rendering absolutely useless to man whatever
165
it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the' "
166
mouth. And it is for this reason that a like practice is declared unclean in men. For by embodying in speech all that they receive through the ears, they involve others in evils and work no ordinary impurity, being themselves altogether defiled by the pollution of impiety. And your king, as we are informed, does quite right in destroying such men.'" "
167
Then I said 'I suppose you mean the informers, for he constantly exposes them to tortures and to" "
16
8
painful forms of death'. 'Yes,' he replied, 'these are the men I mean, for to watch for men's destruction is an unholy thing. And our law forbids us to injure any one either by word or deed. My brief account of these matters ought to have convinced you, that all our regulations have been drawn up with a view to righteousness, and that nothing has been enacted in the Scripture thoughtlessly or without due reason, but its purpose is to enable us throughout our whole life and in all our action" "
169
to practice righteousness before all men, being mindful of Almighty God. And so concerning meats and things unclean, creeping things, and wild beasts, the whole system aims at righteousness and righteous relationships between man and man.'" 170 He seemed to me to have made a good defense on all the points; for in reference also to the calves and rams and goats which are offered, he said that it was necessary to take them from the herds and flocks, and sacrifice tame animals and offer nothing wild, that the offerers of the sacrifices might understand the symbolic meaning of the lawgiver and not be under the influence of an arrogant self-consciousness. For he, who offers a sacrifice makes an offering also of his own soul in all its moods.' "' None
118. Demosthenes, Orations, 21.91-21.92
 Tagged with subjects: • comedy, characters of • denigration, of character

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 34; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 110

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21.91 But now that he has disfranchised the man he wanted to, and you have indulged him in this; now that he has sated that shameless temper that prompted him to this course, has he finished the business? Has he paid the fine, to escape which he ruined the poor fellow? Not a brass farthing of it to this day! He submits rather to be the defendant in an action for ejectment. So the one man is disfranchised and ruined on a side issue; the other is unscathed and is playing havoc with the laws, the arbitrators, and everything else that he pleases. 21.92 Moreover, he has secured the validity of the award against the arbitrator, which he maneuvered to get without serving a summons, while the suit which he lost to me, wittingly and after due summons, this he renders invalid. Yet if such is the vengeance that he claims from arbitrators who have given judgement against him by default, what vengeance ought you to wreak on a man who openly and wantonly transgresses your laws? For if disfranchisement and loss of all legal and civil rights is a fitting punishment for that other offence, death seems an inadequate one for this reckless outrage. '' None
119. Strabo, Geography, 5.2.2
 Tagged with subjects: • Egyptians, character of • Marcus (character of Div.) • Quintus (character of Div.) • Rome/Romans, conglomerate character of

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 76; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 70; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 347

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5.2.2 The Tyrrheni have now received from the Romans the surname of Etrusci and Tusci. The Greeks thus named them from Tyrrhenus the son of Atys, as they say, who sent hither a colony from Lydia. Atys, who was one of the descendants of Hercules and Omphale, and had two sons, in a time of famine and scarcity determined by lot that Lydus should remain in the country, but that Tyrrhenus, with the greater part of the people, should depart. Arriving here, he named the country after himself, Tyrrhenia, and founded twelve cities, having appointed as their governor Tarcon, from whom the city of Tarquinia received its name, and who, on account of the sagacity which he had displayed from childhood, was feigned to have been born with hoary hair. Placed originally under one authority, they became flourishing; but it seems that in after-times, their confederation being broken up and each city separated, they yielded to the violence of the neighbouring tribes. Otherwise they would never have abandoned a fertile country for a life of piracy on the sea. roving from one ocean to another; since, when united they were able not only to repel those who assailed them, but to act on the offensive, and undertake long campaigns. After the foundation of Rome, Demaratus arrived here, bringing with him people from Corinth. He was received at Tarquinia, where he had a son, named Lucumo, by a woman of that country. Lucumo becoming the friend of Ancus Marcius, king of the Romans, succeeded him on the throne, and assumed the name of Lucius Tarquinius Priscus. Both he and his father did much for the embellishment of Tyrrhenia, the one by means of the numerous artists who had followed him from their native country; the other having the resources of Rome. It is said that the triumphal costume of the consuls, as well as that of the other magistrates, was introduced from the Tarquinii, with the fasces, axes, trumpets, sacrifices, divination, and music employed by the Romans in their public ceremonies. His son, the second Tarquin, named Superbus, who was driven from his throne, was the last king of Rome . Porsena, king of Clusium, a city of Tyrrhenia, endeavoured to replace him on the throne by force of arms, but not being able he made peace with the Romans, and departed in a friendly way, with honour and loaded with gifts.'' None
120. Vergil, Aeneis, 1.1, 1.8, 2.540-2.543, 2.547-2.549, 5.114, 5.134-5.135, 5.144-5.145, 5.151-5.155, 5.157-5.169, 5.171-5.243, 5.249-5.257, 5.292-5.329, 5.331-5.344, 5.366, 5.374, 5.407, 5.410-5.414, 5.448-5.449, 5.458-5.459, 6.852, 8.38, 8.684, 9.427-9.429
 Tagged with subjects: • Augustus, as character in Broch’s Der Tod des Vergil • Augustus, as character in Jonson’s Poetaster • Broch, Hermann, Augustus as character in • Broch, Hermann, Plotia Hieria as character in • De Re Rustica (Varro), characters of • Giton, mime character, as • Horace, as character in Jonson’s Poetaster • Mnemosyne (mythical character) • Roma, as a character • body, and character • character, fictional, as textual construct • character, fictional, human qualities of • characters, tragic/mythical, Diomedes • characters, tragic/mythical, Dolon • characters, tragic/mythical, Muse • characters, tragic/mythical, Rhesus • conflation (of episodes or characters) • intertextuality, characters, division and multiplication of • intertextuality, multiplication of Homeric characters • livy, epic character • populus Romanus, as central character in the Pharsalia

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 123, 124; Cairns (1989), Virgil's Augustan Epic. 212, 232; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 241, 272; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 19; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 67, 166, 177, 178; Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 18; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 42, 45, 50; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 87; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 154; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 175, 176; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 227

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1.1 Arma virumque cano, Troiae qui primus ab oris
1.8
Musa, mihi causas memora, quo numine laeso,
2.540
At non ille, satum quo te mentiris, Achilles 2.541 talis in hoste fuit Priamo; sed iura fidemque 2.542 supplicis erubuit, corpusque exsangue sepulchro 2.543 reddidit Hectoreum, meque in mea regna remisit.
2.547
Cui Pyrrhus: Referes ergo haec et nuntius ibis 2.548 Pelidae genitori; illi mea tristia facta 2.549 degeneremque Neoptolemum narrare memento.
5.134
cetera populea velatur fronde iuventus, 5.135 nudatosque umeros oleo perfilsa nitescit.
5.144
Non tam praecipites biiugo certamine campum 5.145 corripuere, ruuntque effusi carcere currus,
5.151
Effugit ante alios primisque elabitur undis 5.152 turbam inter fremitumque Gyas; quem deinde Cloanthus 5.153 consequitur, melior remis, sed pondere pinus 5.154 tarda tenet. Post hos aequo discrimine Pristis 5.155 Centaurusque locum tendunt superare priorem;
5.157
Centaurus, nunc una ambae iunctisque feruntur 5.158 frontibus, et longa sulcant vada salsa carina. 5.159 Iamque propinquabant scopulo metamque tenebant, 5.160 cum princeps medioque Gyas in gurgite victor 5.161 rectorem navis compellat voce Menoeten: 5.162 Quo tantum mihi dexter abis? Huc dirige gressum; 5.163 litus ama, et laevas stringat sine palmula cautes; 5.164 altum alii teneant. Dixit; sed caeca Menoetes 5.165 saxa timens proram pelagi detorquet ad undas. 5.166 Quo diversus abis? iterum Pete saxa, Menoete! 5.167 cum clamore Gyas revocabat; et ecce Cloanthum 5.168 respicit instantem tergo, et propiora tenentem. 5.169 Ille inter navemque Gyae scopulosque sotes
5.171
praeterit, et metis tenet aequora tuta relictis. 5.172 Tum vero exarsit iuveni dolor ossibus ingens, 5.173 nec lacrimis caruere genae, segnemque Menoeten, 5.174 oblitus decorisque sui sociumque salutis, 5.175 in mare praecipitem puppi deturbat ab alta; 5.176 ipse gubernaclo rector subit, ipse magister, 5.177 hortaturque viros, clavumque ad litora torquet. 5.178 At gravis, ut fundo vix tandem redditus imo est, 5.179 iam senior madidaque fluens in veste Menoetes 5.180 summa petit scopuli siccaque in rupe resedit. 5.181 Ilium et labentem Teucri et risere natantem, 5.182 et salsos rident revomentem pectore fluctus. 5.183 Hic laeta extremis spes est accensa duobus, 5.184 Sergesto Mnestheique, Gyan superare morantem. 5.185 Sergestus capit ante locum scopuloque propinquat, 5.186 nec tota tamen ille prior praeeunte carina; 5.187 parte prior, partem rostro premit aemula Pristis. 5.188 At media socios incedens nave per ipsos 5.189 hortatur Mnestheus: Nunc, nunc insurgite remis, 5.190 Hectorei socii, Troiae quos sorte suprema 5.191 delegi comites; nunc illas promite vires, 5.192 nunc animos, quibus in Gaetulis Syrtibus usi, 5.193 Ionioque mari Maleaeque sequacibus undis. 5.194 Non iam prima peto Mnestheus, neque vincere certo; 5.195 quamquam O!—sed superent, quibus hoc, Neptune, dedisti; 5.196 extremos pudeat rediisse; hoc vincite, cives, 5.197 et prohibete nefas. Olli certamine summo 5.198 procumbunt; vastis tremit ictibus aerea puppis, 5.199 subtrahiturque solum; tum creber anhelitus artus 5.200 aridaque ora quatit, sudor fluit undique rivis. 5.201 Attulit ipse viris optatum casus honorem. 5.202 Namque furens animi dum proram ad saxa suburguet 5.203 interior, spatioque subit Sergestus iniquo, 5.204 infelix saxis in procurrentibus haesit. 5.205 Concussae cautes, et acuto in murice remi 5.206 obnixi crepuere, inlisaque prora pependit. 5.207 Consurgunt nautae et magno clamore morantur, 5.208 ferratasque trudes et acuta cuspide contos 5.209 expediunt, fractosque legunt in gurgite remos. 5.210 At laetus Mnestheus successuque acrior ipso 5.211 agmine remorum celeri ventisque vocatis 5.212 prona petit maria et pelago decurrit aperto. 5.213 Qualis spelunca subito commota columba, 5.214 cui domus et dulces latebroso in pumice nidi, 5.215 fertur in ana volans, plausumque exterrita pennis 5.216 dat tecto ingentem, mox aere lapsa quieto 5.217 radit iter liquidum, celeres neque commovet alas: 5.218 sic Mnestheus, sic ipsa fuga secat ultima Pristis 5.219 aequora, sic illam fert impetus ipse volantem. 5.220 Et primum in scopulo luctantem deserit alto 5.221 Sergestum, brevibusque vadis frustraque vocantem 5.222 auxilia, et fractis discentem currere remis 5.223 Inde Gyan ipsamque ingenti mole Chimaeram 5.224 consequitur; cedit, quoniam spoliata magistro est. 5.225 Solus iamque ipso superest in fine Cloanthus: 5.226 quem petit, et summis adnixus viribus urguet. 5.227 Tum vero ingeminat clamor, cunctique sequentem 5.228 instigant studiis, resonatque fragoribus aether. 5.229 Hi proprium decus et partum indigtur honorem 5.230 ni teneant, vitamque volunt pro laude pacisci; 5.231 hos successus alit: possunt, quia posse videntur. 5.232 Et fors aequatis cepissent praemia rostris, 5.233 ni palmas ponto tendens utrasque Cloanthus 5.234 fudissetque preces, divosque in vota vocasset: 5.235 Di, quibus imperium est pelagi, quorum aequora curro, 5.236 vobis laetus ego hoc candentem in litore taurum 5.237 constituam ante aras, voti reus, extaque salsos 5.238 porriciam in fluctus et vina liquentia fundam. 5.239 Dixit, eumque imis sub fluctibus audiit omnis 5.240 Nereidum Phorcique chorus Panopeaque virgo, 5.241 et pater ipse manu magna Portunus euntem 5.242 impulit; illa Noto citius volucrique sagitta 5.243 ad terram fugit, et portu se condidit alto.
5.249
Ipsis praecipuos ductoribus addit honores: 5.250 victori chlamydem auratam, quam plurima circum 5.251 purpura maeandro duplici Meliboea cucurrit, 5.252 intextusque puer frondosa regius Ida 5.253 veloces iaculo cervos cursuque fatigat, 5.254 acer, anhelanti similis, quem praepes ab Ida 5.255 sublimem pedibus rapuit Iovis armiger uncis; 5.256 longaevi palmas nequiquam ad sidera tendunt 5.257 custodes, saevitque canum latratus in auras.
5.292
invitat pretiis animos, et praemia ponit. 5.293 Undique conveniunt Teucri mixtique Sicani, 5.294 Nisus et Euryalus primi, 5.295 Euryalus forma insignis viridique iuventa, 5.296 Nisus amore pio pueri; quos deinde secutus 5.297 regius egregia Priami de stirpe Diores; 5.298 hunc Salius simul et Patron, quorum alter Acar, 5.299 alter ab Arcadio Tegeaeae sanguine gentis; 5.300 tum duo Trinacrii iuvenes, Helymus Panopesque, 5.301 adsueti silvis, comites senioris Acestae; 5.302 multi praeterea, quos fama obscura recondit. 5.303 Aeneas quibus in mediis sic deinde locutus: 5.304 Accipite haec animis, laetasque advertite mentes: 5.305 nemo ex hoc numero mihi non donatus abibit. 5.306 Gnosia bina dabo levato lucida ferro 5.307 spicula caelatamque argento ferre bipennem; 5.308 omnibus hic erit unus honos. Tres praemia primi 5.309 accipient flavaque caput nectentur oliva. 5.310 Primus equum phaleris insignem victor habeto; 5.311 alter Amazoniam pharetram plenamque sagittis 5.312 Threïciis, lato quam circum amplectitur auro 5.313 balteus et tereti subnectit fibula gemma; 5.314 tertius Argolica hac galea contentus abito. 5.315 Haec ubi dicta, locum capiunt, signoque repente 5.316 corripiunt spatia audito, limenque relinquunt, 5.317 effusi nimbo similes, simul ultima sigt. 5.318 Primus abit longeque ante omnia corpora Nisus 5.319 emicat, et ventis et fulminis ocior alis; 5.320 proximus huic, longo sed proxumus intervallo, 5.321 insequitur Salius; spatio post deinde relicto 5.322 tertius Euryalus: 5.323 Euryalumque Helymus sequitur; quo deinde sub ipso 5.324 ecce volat calcemque terit iam calce Diores, 5.325 incumbens umero, spatia et si plura supersint, 5.326 transeat elapsus prior, ambiguumque relinquat. 5.327 Iamque fere spatio extremo fessique sub ipsam 5.328 finem adventabant, levi cum sanguine Nisus 5.329 labitur infelix, caesis ut forte iuvencis
5.331
Hic iuvenis iam victor ovans vestigia presso 5.332 haud tenuit titubata solo, sed pronus in ipso 5.333 concidit immundoque fimo sacroque cruore. 5.334 Non tamen Euryali, non ille oblitus amorum; 5.335 nam sese opposuit Salio per lubrica surgens; 5.336 ille autem spissa iacuit revolutus harena. 5.337 Emicat Euryalus, et munere victor amici 5.338 prima tenet, plausuque volat fremituque secundo. 5.339 Post Helymus subit, et nunc tertia palma Diores. 5.340 Hic totum caveae consessum ingentis et ora 5.341 prima patrum magnis Salius clamoribus implet, 5.342 ereptumque dolo reddi sibi poscit honorem. 5.343 Tutatur favor Euryalum, lacrimaeque decorae, 5.344 gratior et pulchro veniens in corpore virtus.
5.366
victori velatum auro vittisque iuvencum,
5.374
perculit, et fulva moribundum extendit harena.
5.407
magimusque Anchisiades et pondus et ipsa
5.410
Quid, si quis caestus ipsius et Herculis arma 5.411 vidisset, tristemque hoc ipso in litore pugnam? 5.412 Haec germanus Eryx quondam tuus arma gerebat;— 5.413 sanguine cernis adhuc sparsoque infecta cerebro;— 5.414 his magnum Alciden contra stetit; his ego suetus,
5.448
concidit, ut quondam cava concidit aut Erymantho, 5.449 aut Ida in magna, radicibus eruta pinus.
5.458
nec mora, nec requies: quam multa grandine nimbi 5.459 culminibus crepitant, sic densis ictibus heros
6.852
hae tibi erunt artes; pacisque imponere morem,
8.38
exspectate solo Laurenti arvisque Latinis,
8.684
tempora navali fulgent rostrata corona.
9.427
Me me, adsum qui feci, in me convertite ferrum, 9.428 O Rutuli, mea fraus omnis; nihil iste nec ausus 9.429 nec potuit, caelum hoc et conscia sidera testor,' ' None
sup>
1.1 Arms and the man I sing, who first made way, ' "
1.8
the city, and bring o'er his fathers' gods " 2.540 and altars of Minerva; her loose hair 2.541 had lost its fillet; her impassioned eyes 2.542 were lifted in vain prayer,—her eyes alone! 2.543 For chains of steel her frail, soft hands confined.
2.547
while in close mass our troop behind him poured. 2.548 But, at this point, the overwhelming spears 2.549 of our own kinsmen rained resistless down
5.134
the wonted way, two swine, and, sable-hued, 5.135 the yoke of bulls; from shallow bowl he poured
5.144
Arrived the wished-for day; through cloudless sky ' "5.145 the coursers of the Sun's bright-beaming car " 5.151 in the mid-circus; wreaths of laurel green, 5.152 the honored tripod, coronals of palm ' "5.153 for conquerors' brows, accoutrements of war, " '5.154 rare robes of purple stain, and generous weight ' "5.155 of silver and of gold. The trumpet's call " 5.157 First, side by side, with sturdy, rival oars, 5.158 four noble galleys, pride of all the fleet, 5.159 come forward to contend. The straining crew 5.160 of Mnestheus bring his speedy Pristis on, — 5.161 Mnestheus in Italy erelong the sire ' "5.162 of Memmius' noble line. Brave Gyas guides " '5.163 his vast Chimaera, a colossal craft, 5.164 a floating city, by a triple row 5.165 of Dardan sailors manned, whose banks of oars 5.166 in triple order rise. Sergestus, he 5.167 of whom the Sergian house shall after spring, 5.168 rides in his mighty Centaur. Next in line, 5.169 on sky-blue Scylla proud Cloanthus rides —
5.171
Fronting the surf-beat shore, far out at sea 5.172 rises a rock, which under swollen waves 5.173 lies buffeted unseen, when wintry storms 5.174 mantle the stars; but when the deep is calm, 5.175 lifts silently above the sleeping wave 5.176 its level field,—a place where haunt and play 5.177 flocks of the sea-birds, Iovers of the sun. 5.178 Here was the goal; and here Aeneas set 5.179 a green-leaved flex-tree, to be a mark ' "5.180 for every captain's eye, from whence to veer " '5.181 the courses of their ships in sweeping curves 5.182 and speed them home. Now places in the line 5.183 are given by lot. Upon the lofty sterns 5.184 the captains ride, in beautiful array 5.185 of Tyriao purple and far-flaming gold; 5.186 the crews are poplar-crowned, the shoulders bare 5.187 rubbed well with glittering oil; their straining arms 5.188 make long reach to the oar, as on the thwarts 5.189 they sit attentive, listening for the call 5.190 of the loud trumpet; while with pride and fear 5.191 their hot hearts throb, impassioned for renown. 5.192 Soon pealed the signal clear; from all the line 5.193 instant the galleys bounded, and the air 5.194 rang to the rowers, shouting, while their arms 5.195 pulled every inch and flung the waves in foam; 5.196 deep cut the rival strokes; the surface fair 5.197 yawned wide beneath their blades and cleaving keels. ' "5.198 Not swifter scour the chariots o'er the plain, " '5.199 ped headlong from the line behind their teams 5.200 of mated coursers, while each driver shakes 5.201 loose, rippling reins above his plunging pairs, ' "5.202 and o'er the lash leans far. With loud applause " '5.203 vociferous and many an urgent cheer 5.204 the woodlands rang, and all the concave shores 5.205 back from the mountains took the Trojan cry 5.206 in answering song. Forth-flying from his peers, ' "5.207 while all the crowd acclaims, sped Gyas' keel " '5.208 along the outmost wave. Cloanthus next 5.209 pushed hard upon, with stronger stroke of oars 5.210 but heavier ship. At equal pace behind 5.211 the Pristis and the Centaur fiercely strive 5.212 for the third place. Now Pristis seems to lead, 5.213 now mightier Centaur past her flies, then both 5.214 ride on together, prow with prow, and cleave 5.215 long lines of foaming furrow with swift keels. 5.216 Soon near the rock they drew, and either ship 5.217 was making goal,—when Gyas, in the lead, 5.218 and winner of the half-course, Ioudly hailed ' "5.219 menoetes, the ship's pilot: “Why so far " '5.220 to starboard, we? Keep her head round this way! 5.221 Hug shore! Let every oar-blade almost graze 5.222 that reef to larboard! Let the others take 5.223 the deep-sea course outside!” But while he spoke, 5.224 Menoetes, dreading unknown rocks below, 5.225 veered off to open sea. “Why steer so wide? 5.226 Round to the rock, Menoetes!” Gyas roared, — 5.227 again in vain, for looking back he saw 5.228 cloanthus hard astern, and ever nearer, 5.229 who, in a trice, betwixt the booming reef ' "5.230 and Gyas' galley, lightly forward thrust " '5.231 the beak of Scylla to the inside course, 5.232 and, quickly taking lead, flew past the goal 5.233 to the smooth seas beyond. Then wrathful grief ' "5.234 flamed in the warrior's heart, nor was his cheek " '5.235 unwet with tears; and, reckless utterly 5.236 of his own honor and his comrades, lives, 5.237 he hurled poor, slack Menoetes from the poop 5.238 headlong upon the waters, while himself, 5.239 pilot and master both, the helm assuming, 5.240 urged on his crew, and landward took his way. 5.241 But now, with heavy limbs that hardly won 5.242 his rescue from the deep, engulfing wave, 5.243 up the rude rock graybeard Menoetes climbed
5.249
But Mnestheus and Sergestus, coming last, 5.250 have joyful hope enkindled in each heart 5.251 to pass the laggard Gyas. In the lead ' "5.252 Sergestus' ship shoots forth; and to the rock " '5.253 runs boldly nigh; but not his whole long keel 5.254 may pass his rival; the projecting beak ' "5.255 is followed fast by Pristis' emulous prow. " '5.256 Then, striding straight amidships through his crew, ' "5.257 thus Mnestheus urged them on: “O Hector's friends! " 5.292 where her safe house and pretty nestlings lie, 5.293 oars from her nest, with whirring wings—but soon 5.294 through the still sky she takes her path of air 5.295 on pinions motionless. So Pristis sped 5.296 with Mnestheus, cleaving her last stretch of sea, 5.297 by her own impulse wafted. She outstripped 5.298 Sergestus first; for he upon the reef 5.299 fought with the breakers, desperately shouting 5.300 for help, for help in vain, with broken oars 5.301 contriving to move on. Then Mnestheus ran ' "5.302 past Gyas, in Chimaera's ponderous hulk, " '5.303 of pilot now bereft; at last remains 5.304 Cloanthus his sole peer, whom he pursues 5.305 with a supreme endeavor. From the shore 5.306 burst echoing cheers that spur him to the chase, 5.307 and wild applause makes all the welkin ring. 5.308 The leaders now with eager souls would scorn 5.309 to Iose their glory, and faint-hearted fail 5.310 to grasp a prize half-won, but fain would buy 5.311 honor with life itself; the followers too 5.312 are flushed with proud success, and feel them strong 5.313 because their strength is proven. Both ships now 5.314 with indistinguishable prows had sped 5.315 to share one prize,—but with uplifted hands ' "5.316 pread o'er the sea, Cloanthus, suppliant, " '5.317 called on the gods to bless his votive prayer: 5.318 “Ye gods who rule the waves, whose waters be 5.319 my pathway now; for you on yonder strand 5.320 a white bull at the altar shall be slain 5.321 in grateful tribute for a granted vow; ' "5.322 and o'er the salt waves I will scatter far " '5.323 the entrails, and outpour the flowing wine.” 5.324 He spoke; and from the caverns under sea 5.325 Phorcus and virgin Panopea heard, ' "5.326 and all the sea-nymphs' choir; while with strong hand " '5.327 the kindly God of Havens rose and thrust 5.328 the gliding ship along, that swifter flew 5.329 than south wind, or an arrow from the string,
5.331
Aeneas then, assembling all to hear, ' "5.332 by a far-sounding herald's voice proclaimed " '5.333 Cloanthus victor, and arrayed his brows 5.334 with the green laurel-garland; to the crews 5.335 three bulls, at choice, were given, and plenteous wine 5.336 and talent-weight of silver; to the chiefs 5.337 illustrious gifts beside; the victor had 5.338 a gold-embroidered mantle with wide band 5.339 of undulant Meliboean purple rare, 5.340 where, pictured in the woof, young Ganymede ' "5.341 through Ida's forest chased the light-foot deer " '5.342 with javelin; all flushed and panting he. ' "5.343 But lo! Jove's thunder-bearing eagle fell, " '5.344 and his strong talons snatched from Ida far
5.366
with vanquished ship, a mockery to all.
5.374
he knots him fold on fold: with such a track
5.407
bright-tipped with burnished steel, and battle-axe
5.410
hall bind their foreheads with fair olive green, 5.411 and win the rewards due. The first shall lead, 5.412 victorious, yon rich-bridled steed away; 5.413 this Amazonian quiver, the next prize, 5.414 well-stocked with Thracian arrows; round it goes
5.448
from Salius, clamoring where the chieftains sate 5.449 for restitution of his stolen prize,
5.458
“Your gifts, my gallant youths, remain secure. 5.459 None can re-judge the prize. But to console
6.852
Here dwell the brave who for their native land
8.38
of a cold sky Aeneas laid him down
8.684
fate favors and celestial powers approve.
9.427
young men and old, ran with them to the gates, 9.428 praying all gods to bless. Iulus then, 9.429 a fair youth, but of grave, heroic soul ' ' None
121. None, None, nan
 Tagged with subjects: • Alcibiades (Platonic character) • Character, of Platonic dialogues • Literary/literature, characters • Socrates (Platonic character) • Thrasymachus (Platonic character) • character,

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 227, 228, 238; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 111; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 93, 96

122. None, None, nan
 Tagged with subjects: • Socrates (character in Asinus Aureus) • Socrates (character)

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 63; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 151

123. None, None, nan
 Tagged with subjects: • character, excellence of • theon (character in Plutarch’s Non Posse)

 Found in books: Gordon (2012), The Invention and Gendering of Epicurus, 90; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 30




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