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Tiresias: The Ancient Mediterranean Religions Source Database



6471
Hesiod, Works And Days, 287


τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαιPerses, remember this, serve righteousne


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

45 results
1. Hebrew Bible, Genesis, 11.31, 12.1-12.7, 16.1-16.6, 17.5 (9th cent. BCE - 3rd cent. BCE)

11.31. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃ 16.5. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃ 16.6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 11.31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran." 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar." 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai." 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife." 16.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes." 16.5. And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’" 16.6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee."
2. Hesiod, Works And Days, 101-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-286, 288-289, 29, 290-299, 30, 300-309, 31, 310-319, 32, 320-329, 33, 330-339, 34, 340-349, 35, 350-359, 36, 360-369, 37, 370-379, 38, 380-389, 39, 390-399, 40, 400-409, 41, 410-419, 42, 420-429, 43, 430-439, 44, 440-449, 45, 450-459, 46, 460-469, 47, 470-479, 48, 480-489, 49, 490-499, 50, 500-509, 51, 510-519, 52, 520-529, 53, 530-539, 54, 540-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-589, 59, 590-599, 60, 600-609, 61, 610-619, 62, 620-629, 63, 630-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-699, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-771, 775-776, 78-80, 804, 81, 813-819, 82, 820-828, 83-100 (8th cent. BCE - 7th cent. BCE)

100. Which brought the Death-Gods. Now in misery
3. Hesiod, Theogony, 96 (8th cent. BCE - 7th cent. BCE)

96. Their undertakings and unswervingly
4. Homer, Odyssey, 11.312-11.316, 12.55-12.114 (8th cent. BCE - 7th cent. BCE)

5. Pindar, Nemean Odes, 1.34 (6th cent. BCE - 5th cent. BCE)

6. Theognis, Elegies, 912-914, 911 (6th cent. BCE - 5th cent. BCE)

7. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

484b. dawns the full light of natural justice. And it seems to me that Pindar adds his evidence to what I say, in the ode where he says— Law the sovereign of all, Mortals and immortals, Pind. Fr. 169 (Bergk) which, so he continues,— Carries all with highest hand, Justifying the utmost force: in proof I take The deeds of Hercules, for unpurchased Pind. Fr. 169 (Bergk) —the words are something like that—I do not know the poem well—but it tells how he drove off the cow
8. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)

9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

364c. any misdeed of a man or his ancestors, and that if a man wishes to harm an enemy, at slight cost he will be enabled to injure just and unjust alike, since they are masters of spells and enchantments that constrain the gods to serve their end. And for all these sayings they cite the poets as witnesses, with regard to the ease and plentifulness of vice, quoting: Evil-doing in plenty a man shall find for the seeking;
10. Xenophon, Memoirs, 1.2.1, 1.2.23, 2.1.20-2.1.23, 2.1.26, 2.1.29-2.1.34 (5th cent. BCE - 4th cent. BCE)

1.2.1. No less wonderful is it to me that some believed the charge brought against Socrates of corrupting the youth. In the first place, apart from what I have said, in control of his own passions and appetites he was the strictest of men; further, in endurance of cold and heat and every kind of toil he was most resolute; and besides, his needs were so schooled to moderation that having very little he was yet very content. 1.2.23. How then can it be impossible for one who was prudent to lose his prudence, for one who was capable of just action to become incapable? To me indeed it seems that whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: Abandon prudence, and make haste to gratify us and the body. 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
11. Xenophon, Symposium, 4.34 (5th cent. BCE - 4th cent. BCE)

4.34. Come, now, Antisthenes, said Socrates , take your turn and tell us how it is that with such slender means you base your pride on wealth. Because, sirs, I conceive that people’s wealth and poverty are to be found not in their real estate but in their hearts.
12. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

13. Callimachus, Hymn To Jove Or Zeus, 79 (4th cent. BCE - 3rd cent. BCE)

14. Callimachus, Iambi, 1 (4th cent. BCE - 3rd cent. BCE)

15. Demosthenes, Against Neaera, 97 (4th cent. BCE - 4th cent. BCE)

16. Demosthenes, On The Crown, 267 (4th cent. BCE - 4th cent. BCE)

17. Anon., 1 Enoch, 91.3 (3rd cent. BCE - 2nd cent. BCE)

91.3. And he spake unto all the children of righteousness and said: 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
18. Lucretius Carus, On The Nature of Things, 2.48-2.52, 5.931-5.932, 5.944, 5.953-5.961, 5.973-5.987, 5.990-5.998, 5.1105-5.1135, 5.1183-5.1193, 5.1281-5.1296, 5.1350-5.1378 (1st cent. BCE - 1st cent. BCE)

19. Ovid, Amores, 3.1 (1st cent. BCE - 1st cent. CE)

20. Philo of Alexandria, On Drunkenness, 44 (1st cent. BCE - 1st cent. CE)

44. for as the sun, when he has arisen, hides the stars, pouring forth his own light altogether over our sight, so also when the beams of the light-giving God, unmingled as they are, and entirely pure, and visible at the greatest distance, shone upon the eye of the soul, being comprehensible only by the intellect, then the eye of the soul can see nothing else; for the knowledge of the living God having beamed upon it, out-dazzles everything else, so that even those things which are most brilliant by their own intrinsic light appear to be dark in comparison.
21. Philo of Alexandria, On Giants, 44 (1st cent. BCE - 1st cent. CE)

44. If therefore, O my soul, any one of the temptations of pleasure invites you, turn yourself away, and directing your views towards another point, look at the genuine beauty of virtue, and having surveyed it, remain, until a desire for it has sunk into you, and draws you to it, like a magnet, and immediately leads you and attaches you to that which has become the object of your desire. XI.
22. Philo of Alexandria, On Curses, 58 (1st cent. BCE - 1st cent. CE)

58. On which account, a man would not be wrong who called our minds the sun of our composition; as the mind, if it does not rise and shed its own light in man, who may be looked upon as a small world, leaves a great darkness diffused over all existing things, and suffers nothing to be brought to light. XVII.
23. Philo of Alexandria, On The Sacrifices of Cain And Abel, 69, 36 (1st cent. BCE - 1st cent. CE)

36. For, as it is impossible to see without light, since neither colours nor eyes are sufficient for the comprehension of things which we arrive at by means of sight (for nature has made light beforehand to serve as a link to connect the two, by which the eye is brought near and adapted to colour, for the powers of both eye and of colour are equally useless in darkness), so in the same manner is the eye of the soul unable to comprehend anything whatever of the actions in accordance with virtue, unless it takes to itself labour as a coadjutor, as the eye borrows the assistance of light; for this, being placed in the middle, between the intellect and the good object which the intellect desires, and understanding the whole nature of both the one and the other, does itself bring about friendship and harmony, two perfect goods between the two things on either hand of it. VII.
24. Philo of Alexandria, On The Special Laws, 3.1-3.6, 4.112 (1st cent. BCE - 1st cent. CE)

3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 4.112. Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile
25. Philo of Alexandria, That The Worse Attacks The Better, 22 (1st cent. BCE - 1st cent. CE)

22. But some say that the proper name of the man who found him wandering in the plain is not mentioned, and they themselves are in some degree mistaken here, because they are unable clearly to discover the true way of this business, for if they had not been mutilated as to the eye of the soul, they would have known that of one who is truly a man, the most proper, and appropriate, and felicitous name is this very name of man, being the most appropriate appelation of a well regulated and rational mind.
26. Philo of Alexandria, That God Is Unchangeable, 181 (1st cent. BCE - 1st cent. CE)

181. among whom we must enroll Balaam, for he also is a child of the earth, and not a shoot of heaven, and a proof of this is, that he, being influenced by omens and false prophecies, not even when the eye of his soul, which had been closed, recovered its sight, and "saw the angel of God standing against him in the way;"45 not even then did he turn back and desist from doing wrong, but giving way to a mighty torrent of folly, he was washed away and swallowed up by it.
27. Anon., Didache, 1.1-6.3 (1st cent. CE - 2nd cent. CE)

28. Epictetus, Discourses, 1.24.1-1.24.2 (1st cent. CE - 2nd cent. CE)

29. New Testament, 2 Peter, 2.15 (1st cent. CE - 1st cent. CE)

2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
30. New Testament, Galatians, 5.16-5.26 (1st cent. CE - 1st cent. CE)

5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 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. 5.18. But if you are led by theSpirit, you are not under the law. 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 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another.
31. New Testament, Matthew, 7.13 (1st cent. CE - 1st cent. CE)

7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.
32. Plutarch, Aristides, 25.7-25.8 (1st cent. CE - 2nd cent. CE)

33. Seneca The Younger, Letters, 94.37 (1st cent. CE - 1st cent. CE)

34. Apuleius, The Golden Ass, 11.13 (2nd cent. CE - 2nd cent. CE)

11.13. The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.
35. Lucian, Hermotimus, Or Sects, 2 (2nd cent. CE - 2nd cent. CE)

2. Ly . A glorious prize, indeed! however, you cannot be far off it now, if one may judge by the time you have given to philosophy, and the extraordinary vigour of your long pursuit. For twenty years now, I should say, I have watched you perpetually going to your professors, generally bent over a book taking notes of past lectures, pale with thought and emaciated in body. I suspect you find no release even in your dreams, you are so wrapped up in the thing. With all this you must surely get hold of Happiness soon, if indeed you have not found it long ago without telling us.Her . Alas, Lycinus, I am only just beginning to get an inkling of the right way. Very far off dwells Virtue, as Hesiod says, and long and steep and rough is the way thither, and travellers must bedew it with sweat.Ly . And you have not yet sweated and travelled enough?Her . Surely not; else should I have been on the summit, with nothing left between me and bliss; but I am only starting yet, Lycinus.
36. Lucian, A True Story, 2.18.11-2.18.12 (2nd cent. CE - 2nd cent. CE)

37. Lucian, Philosophies For Sale, 23 (2nd cent. CE - 2nd cent. CE)

38. Oppian of Apamea, Cynegetica, 1.20-1.21, 1.28-1.29 (2nd cent. CE - 3rd cent. CE)

39. Diogenes Laertius, Lives of The Philosophers, 6.11, 6.70-6.71, 6.104, 7.121 (3rd cent. CE - 3rd cent. CE)

6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.70. He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective. 6.71. Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same;
40. Eusebius of Caesarea, Preparation For The Gospel, 1.2.1-1.2.3 (3rd cent. CE - 4th cent. CE)

41. Plotinus, Enneads, 1.2, 2.9.9 (3rd cent. CE - 3rd cent. CE)

42. Porphyry, Life of Plotinus, 9, 12 (3rd cent. CE - 4th cent. CE)

43. Porphyry, Life of Pythagoras, 17, 12 (3rd cent. CE - 4th cent. CE)

12. In Egypt he lived with the priests, and learned the language and wisdom of the Egyptians, and three kinds of letters, the epistolic, the hieroglyphic, and symbolic, whereof one imitates the common way of speaking, while the others express the sense by allegory and parable. In Arabia he conferred with the King. In Babylon he associated with the other Chaldeans, especially attaching himself to Zabratus, by whom he was purified from the pollutions of this past life, and taught the things which a virtuous man ought to be free. Likewise he heard lectures about Nature, and the principles of wholes. It was from his stay among these foreigners that Pythagoras acquired the greater part of his wisdom. SPAN
44. Quintus Smyrnaeus, Posthomerica, 1.723-1.732, 5.49-5.56, 12.288

45. Xenophanes, Fr. (W), None



Subjects of this text:

subject book bibliographic info
abraham, vs. abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
absence Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
achilles, and thersites Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 78
achilles, shield of Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69, 70, 78, 84
achilles Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
aetiology Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
agore/ἀγορή Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 126
aidos Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
alexandria Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
allegorical and symbolic uses of mountains Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
allegory Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69
ambition Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
analogy between body and soul, between human beings and puppets Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
animal, tame and wild, human and divine Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
antisthenes Wolfsdorf, Early Greek Ethics (2020) 665
apollo Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
appraisal theory de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
arete, mountain of arete Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
arete Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69, 70, 78, 84; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
arete (ἀρετή) Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
aretē/-a (virtue, excellence), in prodicus heracles story Wolfsdorf, Early Greek Ethics (2020) 200
artemis, ascent, imagery of Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
artemis Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
bakhtin Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
battle Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 78
beginnings (of poetry books) Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
belief Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
blend of cognition and emotion de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
body Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
callimachus, aitia Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
callimachus/callimachean Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
callimachus Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
cebes Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 70; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
children/offspring, as addressees Stuckenbruck, 1 Enoch 91-108 (2007) 250
christian, christianity Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
city of the just, the Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83, 190
comedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
comparison Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
cosmopolitanism Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
crete Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
culture history Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
cynics Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
daimones, and socrates Wolfsdorf, Early Greek Ethics (2020) 181
dance choral dance Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
dating Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232
davis, john Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
deification Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
deliberation, homeric Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
democritus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
demosthenes Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
didactic Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 69, 70
dike Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69
diogenes of sinope Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
diogenes of sinope xx, xxv, virtue ethics Wolfsdorf, Early Greek Ethics (2020) 665
diogenes of sinope xx, xxv Wolfsdorf, Early Greek Ethics (2020) 665
discrepancy, between words and deeds Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83
divine punishment/retribution Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
divine watchers in hesiod Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
drama Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
ecclesia Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232
ecphrasis Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69, 70, 78, 84
egypt Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
eisenstadt, m. Wolfsdorf, Early Greek Ethics (2020) 30
ekphrasis Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
emotions, admiration/awe de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
emotions, anger/rage de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
emotions, disappointment de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
emotions, joy de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
emotions, love/passion de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
emotions, sorrow de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
encomium Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
encyclical studies, hagar representing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
ephialtes Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
epictetus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
equality, and freedom Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
eris Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 83
error, through epistemic arrogance Wolfsdorf, Early Greek Ethics (2020) 30
ethic Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 78
ethics Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
eudaimonia/-ē, cynic Wolfsdorf, Early Greek Ethics (2020) 665
eudaimonia/-ē Wolfsdorf, Early Greek Ethics (2020) 181
eudaimonism, socratic Wolfsdorf, Early Greek Ethics (2020) 181
euripides Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
eve, excellence, patriarchs as types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
external goods, the eye of the soul Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
fear, personified Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
ficino, marsilio Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
fire Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
fishing Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
freedom conceptions of, as independence (national or otherwise) Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
geography, ethical Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 100
gifts Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 83
gnome/gnomai Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 78, 84
gods, goodwill Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232
gods Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68
golden age Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155
golden tablets, crossroads image in Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183, 184
golden tablets, vs od. 12.55-126 Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
hagar, as encyclical studies Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
hagar Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
heaven Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
hecuba Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
hedonism, diogenes and Wolfsdorf, Early Greek Ethics (2020) 665
heracles Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70
herakles (hercules) Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
hercules, choice of Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
hero/heroism Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
hesiod, crossroads Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183, 184
hesiod, paths to vice and virtue Wolfsdorf, Early Greek Ethics (2020) 30, 200
hesiod, vs od. 12.55-126 Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
hesiod Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345; Culík-Baird, Cicero and the Early Latin Poets (2022) 84; Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83, 190; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204, 215; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 69, 70, 78, 84; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
homer, odyssey, and parmenides route to truth Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
homer, odyssey, distinctiveness of Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
homer Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
hubris, in hesiod Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
hunting Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
hymns Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
iambus Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
immortality Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
intertextuality, between parmenides and homer Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183, 187
intertextuality, criteria for assessing Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183
intertextuality Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 68, 70, 78
io Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155
isaac, nature and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
jacob, practice and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
justice, in hesiod Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
justice, nous of adikoi identified by gods Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
justice Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29, 43
justice (dikē), in xenophanes Wolfsdorf, Early Greek Ethics (2020) 30
kakotes Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
king(ship), shepherdking Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
kleos Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
knudsen, r. Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
krisis, distinctiveness of Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183, 184, 187
kudos Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 78, 84
labor, in hesiod Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155
landscape, post-romantic representations of Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
landscape, wild Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
law (nomos) common belief of a city, as a musical genre Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
law (nomos) common belief of a city, meaning of the term Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
learning and teaching, abraham associated with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
leaving the city, as a metaliterary metaphor Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83, 190
leocrates Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
lepta, q. (praef. fab. 51 bce) Culík-Baird, Cicero and the Early Latin Poets (2022) 84
lesher, james Wolfsdorf, Early Greek Ethics (2020) 30
lucian Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
lucius Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
marriage on the choice of a spouse, first law of the cycle Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
memory Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
metaphor cases of Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 250
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
minos, religious Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
mise-en-abyme Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
mourelatos, a. p. d., in od. 12.55-126 Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183, 184, 187
muses, the Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83
muses Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
music basis of education Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
myth of ages/golden age Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29, 43
name, naming coinages, etymologies Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
nature, isaac and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
nature against, by or according to Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
nemesis Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
neo-pythagorean Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70
neoplatonist conception of life, reading of plato's laws" Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
neoplatonists Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
neoptolemus Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
nestor Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
noos/nous, seat of purity/impurity, in hesiod Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46
oracles Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
otus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
ovid, corinna Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
ovid, tragedy and elegy in amores Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
paideia Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70
pain/suffering de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163
pandora Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 83
panhellenism Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
path Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
paths, symbolic significance of Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
persecution Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
perses Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83
personification Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
personifications Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
philosophy, philosophical writing Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
piety, greek Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
piety, neoplatonists on Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
piety, traditional Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
piety Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
pindar Culík-Baird, Cicero and the Early Latin Poets (2022) 84; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
plato Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76; Culík-Baird, Cicero and the Early Latin Poets (2022) 84
plausible lie Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
pleasure (ἡδονή\u200e), diogenes on Wolfsdorf, Early Greek Ethics (2020) 665
plotinus Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
poetic/musical inspiration Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
poetic quotations Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
poetry, and aristocratic power Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83
poetry, as moral danger Wolfsdorf, Early Greek Ethics (2020) 30
poets as witnesses Culík-Baird, Cicero and the Early Latin Poets (2022) 84
polar expressions Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 187
political geography Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
politics Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 43
ponos Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70, 78, 84
porphyrius Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
poverty, of socrates Wolfsdorf, Early Greek Ethics (2020) 181
powers of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
practice, jacob and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
practice (askēsis, meletē), in cynic thought Wolfsdorf, Early Greek Ethics (2020) 665
prodicus, heracles choice story Wolfsdorf, Early Greek Ethics (2020) 200
prodicus Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156; Wolfsdorf, Early Greek Ethics (2020) 200
prodicus choice of hercules Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
prometheus Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
propertius Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 147
prophecy Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
ptolemy philadelphus Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
punishment, severe Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
quintus Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
ritual Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
roman empire Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
royal ideology Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
rulers number of, philosophers-rulers (or -kings) Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
sacrifice Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
sea Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 126
seneca Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
shield, of achilles Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
socrates, poverty of Wolfsdorf, Early Greek Ethics (2020) 181
socrates Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
solon Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
soul, the eyes of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
speech(es) Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 78
spirits, two spirits Stuckenbruck, 1 Enoch 91-108 (2007) 250
stesichorus Culík-Baird, Cicero and the Early Latin Poets (2022) 84
stoic(ism) Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 70, 78
stoicism Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 156
stoics, on cynics Wolfsdorf, Early Greek Ethics (2020) 665
stoics Wolfsdorf, Early Greek Ethics (2020) 665
strife Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
synkrisis (σύγκρισις) Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 345
testamentary Stuckenbruck, 1 Enoch 91-108 (2007) 250
theocritus, poet Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 190
theognis Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 183
threat constitutive element of a law Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
tradition, roman religious' Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76
tragedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 331
training (philosophical or spiritual) Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319
triads, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
troy Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
tyche (fortune), before chaeroneia Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232
utopia Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 83
virtue (aretê) as a complex whole, in hesiod Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 204
wealth, socratic view Wolfsdorf, Early Greek Ethics (2020) 181
wealth Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 100, 126
wine Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 126
woman/women Stuckenbruck, 1 Enoch 91-108 (2007) 250
wooden horse Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 84
wyke, maria Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 53
xenophanes, on anthropomorphism of gods Wolfsdorf, Early Greek Ethics (2020) 30
xenophanes, on just things Wolfsdorf, Early Greek Ethics (2020) 30
xenophanes Wolfsdorf, Early Greek Ethics (2020) 30
xenophon, as source for prodicus Wolfsdorf, Early Greek Ethics (2020) 200
xenophon Stuckenbruck, 1 Enoch 91-108 (2007) 250
zeus Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 76; Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 155; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 82, 83, 190; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29, 43; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 46; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 100, 126
zimmerman, maaike Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 280
τὸ τῆς ψυχῆς ὄμμα Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
ἔργον Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 100, 126
ἔρις Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 100