Tiresias: The Ancient Mediterranean Religions Source Database

4458

Dio Chrysostom, Orations, 18.6-18.8
nan So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I would counsel you to read Menander of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <
nan And let no one of the more 'advanced' critics chide me for selecting Menander's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Menander's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <
nan But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <

Intertexts (texts cited often on the same page as the searched text):

13 results
1. Cicero, On The Ends of Good And Evil, 5.1-5.5 (2nd cent. BCE - 1st cent. BCE) 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. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was 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 loved 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 mile 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. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.5.  "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground.
2. Dionysius of Halycarnassus, De Veterum Censura, 2.1, 2.10-2.13 (1st cent. BCE - missingth cent. CE)
3. Dio Chrysostom, Orations, 18.1, 18.7-18.8, 18.10-18.17 (1st cent. CE - missingth cent. CE) 18.1. Although I had often praised your character as that of a good man who is worthy to be first among the best, yet I never admired it before as I do now. For that a man in the very prime of life and second to no one in influence, who possesses great wealth and has every opportunity to live in luxury by day and night, should in spite of all this reach out for education also and be eager to acquire training in eloquent speaking, and should display no hesitation even if it should cost toil, seems to me to give proof of an extraordinarily noble soul and one not only ambitious, but in very truth devoted to wisdom. And for that matter the best of the ancients said that they went on learning not only in the prime of life but also as they grew old. 18.7.  And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. 18.8.  But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. 18.10.  As for Herodotus, if you ever want real enjoyment, you will read him when quite at your ease, for the easy-going manner and charm of his narrative will give the impression that his work deals with stories rather than with actual history. But among the foremost historians I place Thucydides, and among those of second rank Theopompus; for not only is there a rhetorical quality in the narrative portion of his speeches, but he is not without eloquence nor negligent in expression, and the slovenliness of his diction is not so bad as to offend you. As for Ephorus, while he hands down to us a great deal of information about events, yet the tediousness and carelessness of his narrative style would not suit your purpose. 18.11.  When it comes to the orators, however, who does not know which are the best — Demosthenes for the vigour of his style, the impressiveness of his thought, and the copiousness of his vocabulary, qualities in which he surpasses all other orators; and Lysias for his brevity, the simplicity and coherence of his thought, and for his well concealed cleverness. However, I should not advise you to read these two chiefly, but Hypereides rather and Aeschines; for the faculties in which they excel are simpler, their rhetorical embellishments are easier to grasp, and the beauty of their diction is not one whit inferior to that of the two who are ranked first. But I should advise you to read Lycurgus as well, since he has a lighter touch than those others and reveals a certain simplicity and nobility of character in his speeches. 18.12.  At this point I say it is advisable — even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault — also not to remain unacquainted with the more recent orators, those who lived a little before our time; I refer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others 18.13.  when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. I shall now turn to the Socratics, writers who, I affirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. 18.14.  But it is my own opinion that Xenophon, and he alone of the ancients, can satisfy all the requirements of a man in public life. Whether one is commanding an army in time of war, or is guiding the affairs of a state, or is addressing a popular assembly or a senate, or even if he were addressing a court of law and desired, not as a professional master of eloquence merely, but as a statesman or a royal prince, to utter sentiments appropriate to such a character at the bar of justice, the best exemplar of all, it seems to me, and the most profitable for all these purposes is Xenophon. For not only are his ideas clear and simple and easy for everyone to grasp, but the character of his narrative style is attractive, pleasing, and convincing, being in a high degree true to life in the representation of character, with much charm also and effectiveness, so that his power suggests not cleverness but actual wizardry. 18.15.  If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. 18.16.  My own heart, at any rate, is deeply moved and at times I weep even as I read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted — 18.17.  on all these points Xenophon's treatise gives adequate information. For I imagine that it is because he combines deeds with words, because he did not learn by hearsay nor by copying, but by doing deeds himself as well as telling of them, that he made his speeches most convincingly true to life in all his works and especially in this one which I chanced to mention. And be well assured that you will have no occasion to repent, but that both in the senate and before the people you will find this great man reaching out a hand to you if you earnestly and diligently read him.
4. New Testament, 1 Corinthians, 15.31 (1st cent. CE - 1st cent. CE) 15.31. I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily.
5. New Testament, Acts, 4.13, 22.3 (1st cent. CE - 2nd cent. CE) 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.
6. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE) 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons.
7. New Testament, John, 7.15 (1st cent. CE - 1st cent. CE) 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated?
8. Plutarch, Moralia, 841 (1st cent. CE - 2nd cent. CE)
9. Quintilian, Institutes of Oratory, 10.1.69-10.1.70 (1st cent. CE - 1st cent. CE)
10. Pausanias, Description of Greece, 1.21.1-1.21.2, 1.25.1, 1.28.2 (2nd cent. CE - 2nd cent. CE) 1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica, and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose. 1.21.2. The likeness of Aeschylus is, I think, much later than his death and than the painting which depicts the action at Marathon Aeschylus himself said that when a youth he slept while watching grapes in a field, and that Dionysus appeared and bade him write tragedy. When day came, in obedience to the vision, he made an attempt and hereafter found composing quite easy. 1.25.1. Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear. 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it.
11. Philostratus The Athenian, Lives of The Sophists, 2.4.570 (2nd cent. CE - missingth cent. CE)
12. Diogenes Laertius, Lives of The Philosophers, 2.43, 3.25, 5.51 (3rd cent. CE - 3rd cent. CE) 2.43. So he was taken from among men; and not long afterwards the Athenians felt such remorse that they shut up the training grounds and gymnasia. They banished the other accusers but put Meletus to death; they honoured Socrates with a bronze statue, the work of Lysippus, which they placed in the hall of processions. And no sooner did Anytus visit Heraclea than the people of that town expelled him on that very day. Not only in the case of Socrates but in very many others the Athenians repented in this way. For they fined Homer (so says Heraclides ) 50 drachmae for a madman, and said Tyrtaeus was beside himself, and they honoured Astydamas before Aeschylus and his brother poets with a bronze statue. 3.25. He was also the first philosopher who controverted the speech of Lysias, the son of Cephalus, which he has set out word for word in the Phaedrus, and the first to study the significance of grammar. And, as he was the first to attack the views of almost all his predecessors, the question is raised why he makes no mention of Democritus. Neanthes of Cyzicus says that, on his going to Olympia, the eyes of all the Greeks were turned towards him, and there he met Dion, who was about to make his expedition against Dionysius. In the first book of the Memorabilia of Favorinus there is a statement that Mithradates the Persian set up a statue of Plato in the Academy and inscribed upon it these words: Mithradates the Persian, the son of Orontobates, dedicated to the Muses a likeness of Plato made by Silanion. 5.51. I have also come across his will, couched in the following terms:All will be well; but in case anything should happen, I make these dispositions. I give and bequeath all my property at home to Melantes and Pancreon, the sons of Leon. It is my wish that out of the trust funds at the disposal of Hipparchus the following appropriations should be made. First, they should be applied to finish the rebuilding of the Museum with the statues of the goddesses, and to add any improvements which seem practicable to beautify them. Secondly, to replace in the sanctuary the bust of Aristotle with the rest of the dedicated offerings which formerly were in the sanctuary. Next, to rebuild the small stoa adjoining the Museum at least as handsomely as before, and to replace in the lower stoa the tablets containing maps of the countries traversed by explorers.
13. Eunapius, Lives of The Philosophers, 453, 452 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
aeschines	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
aeschylus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333
alcaeus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
antimachus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
apollonius of rhodes	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
apologetic,level of greek	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
aratus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
archilochus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
argumentum ad hominem	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
aristophanes	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
aristotle	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
athens,city of,gymnasia	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
athens,city of,gymnasium of diogenes	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
augustan literature	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
battle	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
bultmann,rudolf	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
callimachus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
city-states	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
comedy	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333
cratinus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
diatribe	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
dio chrysostom,on training for public speaking	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333
dionysius of halicarnassus,on imitation	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333
education	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94, 760
emotion	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333
ephebes,education of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
ephesus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
epic	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
epimenides	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
euphorion	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
eupolis	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
euripides	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43, 94, 760
flavian literature	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
grandeur (of language)	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333
gymnasium	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
handbooks,of philosopher	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
hardships,in diatribe	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
hardships,of wise man	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
hesiod	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
historiography	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
homer	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
instruction,religious	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
koine	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
kosmet\u00100113s	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
letter,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
lyric	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
maxims	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
menander	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43, 94, 760
nicander	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
panyasis	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
papyrusi	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
peristasis catalogue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
philemon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
philetas	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
philosopher,moral	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
philosopher	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
pindar	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
plancius varus,c.,xenophon	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
plato	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
plutarch	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330
poetry,moral aspects of studying	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
poetry,use in moralistic teachings	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
poetry	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
portrait,aeschines	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,greek	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,intellectuals	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,orators	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,philosophers	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,plato	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,poet (aeschylos)	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait,poets	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
portrait	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
prose style	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333
proverb	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43, 94
quintilian	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333
reading lists	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333
rhetoric	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 330, 332, 333; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43, 94, 760
school	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
simonides	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
stesichorus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
stobaeus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
style	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
sublimity	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333
teaching,moral	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
theocritus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
tragedy	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 333
tyrtaeus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
unnik,willem c. van	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760
wisdom,of poems	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
wisdom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94
wise,man'	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 43
xenophon	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146