Tiresias: The Ancient Mediterranean Religions Source Database

9474

Plutarch, Alexander The Great, 1.2-1.3
οὔτε γὰρ ἱστορίας γράφομεν, ἀλλὰ βίους, οὔτε ταῖς ἐπιφανεστάταις πράξεσι πάντως ἔνεστι δήλωσις ἀρετῆς ἢ κακίας, ἀλλὰ πρᾶγμα βραχὺ πολλάκις καὶ ῥῆμα καὶ παιδιά τις ἔμφασιν ἤθους ἐποίησε μᾶλλον ἢ μάχαι μυριόνεκροι καὶ παρατάξεις αἱ μέγισται καὶ πολιορκίαι πόλεων. For it is not Histories that I am writing, but Lives; and in the most illustrious deeds there is not always a manifestation of virtue or vice, nay, a slight thing like a phrase or a jest often makes a greater revelation of character than battles where thousands fall, or the greatest armaments, or sieges of cities.
ὥσπερ οὖν οἱ ζῳγράφοι τὰς ὁμοιότητας ἀπὸ τοῦ προσώπου καὶ τῶν περὶ τὴν ὄψιν εἰδῶν, οἷς ἐμφαίνεται τὸ ἦθος, ἀναλαμβάνουσιν, ἐλάχιστα τῶν λοιπῶν μερῶν φροντίζοντες, οὕτως ἡμῖν δοτέον εἰς τὰ τῆς ψυχῆς σημεῖα μᾶλλον ἐνδύεσθαι καὶ διὰ τούτων εἰδοποιεῖν τὸν ἑκάστου βίον, ἐάσαντας ἑτέροις τὰ μεγέθη καὶ τοὺς ἀγῶνας. Accordingly, just as painters get the likenesses in their portraits from the face and the expression of the eyes, wherein the character shows itself, but make very little account of the other parts of the body, so I must be permitted to devote myself rather to the signs of the soul in men, and by means of these to portray the life of each, leaving to others the description of their great contests.
ὥσπερ οὖν οἱ ζῳγράφοι τὰς ὁμοιότητας ἀπὸ τοῦ προσώπου καὶ τῶν περὶ τὴν ὄψιν εἰδῶν, οἷς ἐμφαίνεται τὸ ἦθος, ἀναλαμβάνουσιν, ἐλάχιστα τῶν λοιπῶν μερῶν φροντίζοντες, οὕτως ἡμῖν δοτέον εἰς τὰ τῆς ψυχῆς σημεῖα μᾶλλον ἐνδύεσθαι καὶ διὰ τούτων εἰδοποιεῖν τὸν ἑκάστου βίον, ἐάσαντας ἑτέροις τὰ μεγέθη καὶ τοὺς ἀγῶνας. This horse, at any rate, said Alexander, I could manage better than others have. And if thou shouldst not, what penalty wilt thou undergo for thy rashness? Indeed, said Alexander, I will forfeit the price of the horse. There was laughter at this, and then an agreement between father and son as to the forfeiture, and at once Alexander ran to the horse, took hold of his bridle-rein, and turned him towards the sun; for he had noticed, as it would seem, that the horse was greatly disturbed by the sight of his own shadow falling in front of him and dancing about.

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

18 results
1. Pindar, Nemean Odes, 10.15 (6th cent. BCE - 5th cent. BCE)
2. Pindar, Olympian Odes, 13.66-13.72 (6th cent. BCE - 5th cent. BCE)
3. Aristotle, Nicomachean Ethics, 2.1-2.3 (4th cent. BCE - 4th cent. BCE)
4. Cicero, Letters To His Friends, 5.12 (2nd cent. BCE - 1st cent. BCE)
5. Josephus Flavius, Jewish Antiquities, 1.15-1.16, 18.259-18.260 (1st cent. CE - 1st cent. CE) 1.15. And now I exhort all those that peruse these books, to apply their minds to God; and to examine the mind of our legislator, whether he hath not understood his nature in a manner worthy of him; and hath not ever ascribed to him such operations as become his power, and hath not preserved his writings from those indecent fables which others have framed 1.15. Heber begat Phaleg in his hundred and thirty-fourth year; he himself being begotten by Sala when he was a hundred and thirty years old, whom Arphaxad had for his son at the hundred and thirty-fifth year of his age. Arphaxad was the son of Shem, and born twelve years after the deluge. 1.16. although, by the great distance of time when he lived, he might have securely forged such lies; for he lived two thousand years ago; at which vast distance of ages the poets themselves have not been so hardy as to fix even the generations of their gods, much less the actions of their men, or their own laws. 1.16. but, after a long time, he got him up, and removed from that country also, with his people, and went into the land then called the land of Canaan, but now the land of Judea, and this when his posterity were become a multitude; as to which posterity of his, we relate their history in another work. Now the name of Abram is even still famous in the country of Damascus; and there is shown a village named from him, The Habitation of Abram.” 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations;
6. Josephus Flavius, Jewish War, 1.1-1.2 (1st cent. CE - 1st cent. CE) 1.1. 1. Whereas the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations; while some men who were not concerned in the affairs themselves have gotten together vain and contradictory stories by hearsay, and have written them down after a sophistical manner; 1.1. For that it was a seditious temper of our own that destroyed it; and that they were the tyrants among the Jews who brought the Roman power upon us, who unwillingly attacked us, and occasioned the burning of our holy temple; Titus Caesar, who destroyed it, is himself a witness, who, during the entire war, pitied the people who were kept under by the seditious, and did often voluntarily delay the taking of the city, and allowed time to the siege, in order to let the authors have opportunity for repentance. 1.1. But still he was not able to exclude Antiochus, for he burnt the towers, and filled up the trenches, and marched on with his army. And as he looked upon taking his revenge on Alexander, for endeavoring to stop him, as a thing of less consequence, he marched directly against the Arabians 1.2. and while those that were there present have given false accounts of things, and this either out of a humor of flattery to the Romans, or of hatred towards the Jews; and while their writings contain sometimes accusations, and sometimes encomiums, but nowhere the accurate truth of the facts 1.2. as also how our people made a sedition upon Herod’s death, while Augustus was the Roman emperor, and Quintilius Varus was in that country; and how the war broke out in the twelfth year of Nero, with what happened to Cestius; and what places the Jews assaulted in a hostile manner in the first sallies of the war. 1.2. These honorary grants Caesar sent orders to have engraved in the Capitol, that they might stand there as indications of his own justice, and of the virtue of Antipater.
7. Plutarch, Alexander The Great, 1.1, 1.3, 14.5, 20.13 (1st cent. CE - 2nd cent. CE) 1.3. Accordingly, just as painters get the likenesses in their portraits from the face and the expression of the eyes, wherein the character shows itself, but make very little account of the other parts of the body, so I must be permitted to devote myself rather to the signs of the soul in men, and by means of these to portray the life of each, leaving to others the description of their great contests. 1.3. This horse, at any rate, said Alexander, I could manage better than others have. And if thou shouldst not, what penalty wilt thou undergo for thy rashness? Indeed, said Alexander, I will forfeit the price of the horse. There was laughter at this, and then an agreement between father and son as to the forfeiture, and at once Alexander ran to the horse, took hold of his bridle-rein, and turned him towards the sun; for he had noticed, as it would seem, that the horse was greatly disturbed by the sight of his own shadow falling in front of him and dancing about. 14.5. Moreover, when he set out upon his expedition, In the early spring of 334 B.C. it appears that there were many signs from heaven, and, among them, the image of Orpheus at Leibethra (it was made of cypress-wood) sweated profusely at about that time. Most people feared the sign, but Aristander bade Alexander be of good cheer, assured that he was to perform deeds worthy of song and story, which would cost poets and musicians much toil and sweat to celebrate. Cf. Arrian, Anab. i. 11, 2.
8. Plutarch, Artaxerxes, 8.1-8.2 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Demetrius, 2, 1 (1st cent. CE - 2nd cent. CE)
10. Plutarch, Demosthenes, 2.1, 3.1 (1st cent. CE - 2nd cent. CE)
11. Plutarch, Fabius, 16.6 (1st cent. CE - 2nd cent. CE) 16.6. His head and face were so profusely smeared with blood that few could recognize him; even his friends and retainers passed him by without knowing him. Only Cornelius Lentulus, a young man of the patrician order, saw who he was, and leaping from his horse, led him to Paulus and besought the consul to take him and save himself for the sake of his fellow-citizens, who now more than ever needed a brave commander.
12. Plutarch, Galba, 2.5 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Nicias, 1.1, 1.5 (1st cent. CE - 2nd cent. CE)
14. Plutarch, Theseus, 1.5 (1st cent. CE - 2nd cent. CE)
15. Tacitus, Annals, 4.32 (1st cent. CE - 2nd cent. CE) 4.32.  I am not unaware that very many of the events I have described, and shall describe, may perhaps seem little things, trifles too slight for record; but no parallel can be drawn between these chronicles of mine and the work of the men who composed the ancient history of the Roman people. Gigantic wars, cities stormed, routed and captive kings, or, when they turned by choice to domestic affairs, the feuds of consul and tribune, land-laws and corn-laws, the duel of nobles and commons — such were the themes on which they dwelt, or digressed, at will. Mine is an inglorious labour in a narrow field: for this was an age of peace unbroken or half-heartedly challenged, of tragedy in the capital, of a prince careless to extend the empire. Yet it may be not unprofitable to look beneath the surface of those incidents, trivial at the first inspection, which so often set in motion the great events of history.
16. Lucian, How To Write History, 53-54, 7, 52 (2nd cent. CE - 2nd cent. CE)
17. Theophilus, To Autolycus, 3.20-3.23 (2nd cent. CE - 3rd cent. CE) 3.20. And Moses, becoming the leader of the Jews, as we have already stated, was expelled from the land of Egypt by the king, Pharaoh, whose name was Amasis, and who, they say, reigned after the expulsion of the people 25 years and 4 months, as Manetho assumes. And after him [reigned] Chebron, 13 years. And after him Amenophis, 20 years 7 months. And after him his sister Amessa, 21 years 1 month. And after her Mephres, 12 years 9 months. And after him Methramuthosis, 20 years and 10 months. And after him Tythmoses, 9 years 8 months. And after him Damphenophis, 30 years 10 months. And after him Orus, 35 years 5 months. And after him his daughter, 10 years 3 months. After her Mercheres, 12 years 3 months. And after him his son Armais, 30 years 1 month. After him Messes, son of Miammus, 6 years, 2 months. After him Rameses, 1 year 4 months. After him Amenophis, 19 years 6 months. After him his sons Thoessus and Rameses, 10 years, who, it is said, had a large cavalry force and naval equipment. The Hebrews, indeed, after their own separate history, having at that time migrated into the land of Egypt, and been enslaved by the king Tethmosis, as already said, built for him strong cities, Peitho, and Rameses, and On, which is Heliopolis; so that the Hebrews, who also are our ancestors, and from whom we have those sacred books which are older than all authors, as already said, are proved to be more ancient than the cities which were at that time renowned among the Egyptians. And the country was called Egypt from the king Sethos. For the word Sethos, they say, is pronounced Egypt. And Sethos had a brother, by name Armais. He is called Danaus, the same who passed from Egypt to Argos, whom the other authors mention as being of very ancient date. 3.21. And Manetho, who among the Egyptians gave out a great deal of nonsense, and even impiously charged Moses and the Hebrews who accompanied him with being banished from Egypt on account of leprosy, could give no accurate chronological statement. For when he said they were shepherds, and enemies of the Egyptians, he uttered truth indeed, because he was forced to do so. For our forefathers who sojourned in Egypt were truly shepherds, but not lepers. For when they came into the land called Jerusalem, where also they afterwards abode, it is well known how their priests, in pursuance of the appointment of God, continued in the temple, and there healed every disease, so that they cured lepers and every unsoundness. The temple was built by Solomon the king of Jud a. And from Manetho's own statement his chronological error is manifest. (As it is also in respect of the king who expelled them, Pharaoh by name. For he no longer ruled them. For having pursued the Hebrews, he and his army were engulphed in the Red Sea. And he is in error still further, in saying that the shepherds made war against the Egyptians.) For they went out of Egypt, and thenceforth dwelt in the country now called Jud a, 313 years before Danaus came to Argos. And that most people consider him older than any other of the Greeks is manifest. So that Manetho has unwillingly declared to us, by his own writings, two particulars of the truth: first, avowing that they were shepherds; secondly, saying that they went out of the land of Egypt. So that even from these writings Moses and his followers are proved to be 900 or even 1000 years prior to the Trojan War. 3.22. Then concerning the building of the temple in Jud a, which Solomon the king built 566 years after the exodus of the Jews from Egypt, there is among the Tyrians a record how the temple was built; and in their archives writings have been preserved, in which the temple is proved to have existed 143 years 8 months before the Tyrians founded Carthage (and this record was made by Hiram (that is the name of the king of the Tyrians), the son of Abimalus, on account of the hereditary friendship which existed between Hiram and Solomon, and at the same time on account of the surpassing wisdom possessed by Solomon. For they continually engaged with each other in discussing difficult problems. And proof of this exists in their correspondence, which to this day is preserved among the Tyrians, and the writings that passed between them); as Meder the Ephesian, while narrating the history of the Tyrian kingdom, records, speaking thus: For when Abimalus the king of the Tyrians died, his son Hiram succeeded to the kingdom. He lived 53 years. And Bazorus succeeded him, who lived 43, and reigned 17 years. And after him followed Methuastartus, who lived 54 years, and reigned 12. And after him succeeded his brother Atharymus, who lived 58 years, and reigned 9. He was slain by his brother of the name of Helles, who lived 50 years, and reigned 8 months. He was killed by Juthobalus, priest of Astarte, who lived 40 years, and reigned 12. He was succeeded by his son Bazorus, who lived 45 years, and reigned 7. And to him his son Metten succeeded, who lived 32 years, and reigned 29. Pygmalion, son of Pygmalius succeeded him, who lived 56 years, and reigned 7. And in the 7th year of his reign, his sister, fleeing to Libya, built the city which to this day is called Carthage. The whole period, therefore, from the reign of Hiram to the founding of Carthage, amounts to 155 years and 8 months. And in the 12th year of the reign of Hiram the temple in Jerusalem was built. So that the entire time from the building of the temple to the founding of Carthage was 143 years and 8 months. 3.23. So then let what has been said suffice for the testimony of the Phœnicians and Egyptians, and for the account of our chronology given by the writers Manetho the Egyptian, and Meder the Ephesian, and also Josephus, who wrote the Jewish war, which they waged with the Romans. For from these very old records it is proved that the writings of the rest are more recent than the writings given to us through Moses, yes, and than the subsequent prophets. For the last of the prophets, who was called Zechariah, was contemporary with the reign of Darius. But even the lawgivers themselves are all found to have legislated subsequently to that period. For if one were to mention Solon the Athenian, he lived in the days of the kings Cyrus and Darius, in the time of the prophet Zechariah first mentioned, who was by many years the last of the prophets. Or if you mention the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writings that the sacred books take precedence of them in antiquity, since even before the reign of Jupiter over the Cretans, and before the Trojan War, the writings of the divine law which has been given to us through Moses were in existence. And that we may give a more accurate exhibition of eras and dates, we will, God helping us, now give an account not only of the dates after the deluge, but also of those before it, so as to reckon the whole number of all the years, as far as possible; tracing up to the very beginning of the creation of the world, which Moses the servant of God recorded through the Holy Spirit. For having first spoken of what concerned the creation and genesis of the world, and of the first man, and all that happened after in the order of events, he signified also the years that elapsed before the deluge. And I pray for favour from the only God, that I may accurately speak the whole truth according to His will, that you and every one who reads this work may be guided by His truth and favour. I will then begin first with the recorded genealogies, and I begin my narration with the first man.
18. Porphyry, On Abstinence, 4.11 (3rd cent. CE - 4th cent. CE) 4.11. 11.But among those who are known by us, the Jews, before they first suffered the subversion of their legal institutes under Antiochus, and afterwards under the Romans, when also the temple in Jerusalem was captured, and became accessible to all men to whom, prior to this event, it was inaccessible, and the city itself was destroyed; - before this took place, the Jews always abstained from many animals, but peculiarly, which they even now do, from swine. At that period, therefore, there were three kinds of philosophers among them. And of one kind, |122 indeed, the Pharisees were the leaders, but of another, the Sadducees, and of the third, which appears to have been the most venerable, the Essenes. The mode of life, therefore, of these third was as follows, as Josephus frequently testifies in many of his writings. For in the second book of his Judaic History, which he has completed in seven books, and in the eighteenth of his Antiquities, which consists of twenty books, and likewise in the second of the two books which he wrote against the Greeks, he speaks of these Essenes, and says, that they are of the race of the Jews, and are in a greater degree than others friendly to one another. They are averse to pleasures, conceiving them to be vicious, but they are of opinion that continence and the not yielding to the passions, constitute virtue. And they despise, indeed, wedlock, but receiving the children of other persons, and instructing them in disciplines while they are yet of a tender age, they consider them as their kindred, and form them to their own manners. And they act in this manner, not for the purpose of subverting marriage, and the succession arising from it, but in order to avoid the lasciviousness of women. They are likewise, despisers of wealth, and the participation of external possessions among them in common is wonderful; nor is any one to be found among them who is richer than the rest. For it is a law with them, that those who wish to belong to their sect, must give up their property to it in common; so that among all of them, there is not to be seen either the abjectness of poverty, or the insolence of wealth; but the possessions of each being mingled with those of the rest, there was one property with all of them, as if they had been brothers. They likewise conceived oil to be a stain to the body, and that if any one, though unwillingly, was anointed, he should [immediately] wipe his body. For it was considered by them as beautiful to be squalid 13, and to be always clothed in white garments. But curators of the common property were elected by votes, indistinctly for the use of all. They have not, however, one city, but in each city many of them dwell together, and those who come among them from other places, if they are of their sect, equally partake with them of their possessions, as if they were their own. Those, likewise, who first perceive these strangers, behave to them as if they were their intimate acquaintance. Hence, when they travel, they take nothing with them for the sake of expenditure. But they neither |123 change their garments nor their shoes, till they are entirely torn, or destroyed by time. They neither buy nor sell anything, but each of them giving what he possesses to him that is in want, receives in return for it what will be useful to him. Nevertheless, each of them freely imparts to others of their sect what they may be in want of, without any remuneration. SPAN

Subjects of this text:

subject	book bibliographic info
aemilius paullus,l.	Athanassaki and Titchener (2022), Plutarch's Cities, 217
agesilaus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
alexander iii (the great)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
alexander of macedon,life of	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 40, 75
alexander the great	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 77
amphitryo	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
apollo	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
aretalogy	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
aristotle,ethics	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 75
athens	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
audience,plutarchs interaction with his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
author	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374, 389
behaviour,emotional	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
biographical narrative,classical forms	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
biographical narrative,nineteenth-century	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
biography,biographical	Athanassaki and Titchener (2022), Plutarch's Cities, 217
biography	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 389; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
caecilius of cale acte	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
caesar	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30
character (plutarchs and readers concern with)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
characterisation,plutarchs self-	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
cicero,and rhetoric vs. action	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
cicero,compared with demosthenes	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
cicero	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 526, 553
commotion decrees	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
complicity (between plutarch and readers)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
contrasts,between plutarch and other authors	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
corday,charlotte	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
cornelius nepos	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 389
corpse,seizure of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
criticism,plutarchs	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
criticism,plutarchs stance towards others	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
criticism	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
ctesias of cnidus,cunaxa,battle of	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
delphi,oracle	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
demetrius poliorcetes	Athanassaki and Titchener (2022), Plutarch's Cities, 217; Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 77
demosthenes (orator),compared with cicero	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
demosthenes (orator)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
disguise,of gods	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
education	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
epektasis	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 26
epyllion,in biography	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
euergetes,benefactor	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
exemplarity,and ethical systems	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 38
exemplarity,in plutarch	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 38, 39
exemplarity,theory	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 75
fiction	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
first-person plurals,authorial	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30
funeral	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
funerary ritual,changes in	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
gamechanger	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
hero	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
herodotus	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
historians	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
historiography	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
history	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
homer	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
honorary decree,posthumous	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
honours,posthumous	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
hupsos,imitation,biography and	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
hyperbolus	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 82
imitation (see also mimesis),of an archetype	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 75
isis	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
jesus christ	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 26
knidos	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
life of alexander	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 9
livy	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 82
logographoi	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
lycurgus	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
macedon,macedonian	Athanassaki and Titchener (2022), Plutarch's Cities, 217, 218
megalopolis	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
monarchy,antigonid	Athanassaki and Titchener (2022), Plutarch's Cities, 217
monarchy	Athanassaki and Titchener (2022), Plutarch's Cities, 217
mourning,communal	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
narrative,structure	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
narrator	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
oracles	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
orator(y),plutarchs interest in	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
orator(y)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
paideia,in biography	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
painter	Athanassaki and Titchener (2022), Plutarch's Cities, 217, 218
paris (= alexander)	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
paul	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 26
philistus	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
philosophy	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 157
plutarch,ethos (character),ideas of	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 122
plutarch,legibility of	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 122
plutarch,moralism and exemplarity in	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 39
plutarch,synkrisis in	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 39
plutarch	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 9; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 40, 75; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374, 389; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 122
plutarchs lives,life of alexander	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
plutarchs lives,life of lycurgus	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
plutarchs lives,life of solon	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
plutarchs lives,life of theseus	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
politics,plutarchs dealing with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
polybius	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
posidonius	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
prologue (to plutarchs book)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
prooimion,of thaumaturgus	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 40
readers,critical/resistant	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30
res publica	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 389
rhetoric(al),of plutarch	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
ritual authority	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
rome	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
rousseau,jean-jacques	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
self-knowledge	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
self-praise	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
shaw,george bernard	Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 205
solon	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3
soul,as biographical subject	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 40
sources,plutarchs use or criticism of	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30
sources	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30
sparta	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 77
style/stylistic (interest in)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29
suetonius	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
tacitus	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 389
thebes	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 77
thucydides	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 82; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374, 389
timaeus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 30; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374
tradition	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374, 389
virtue,list of typical virtues	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 75
virtue,perfection	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 26, 75
women	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
xenophon'	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 9
xenophon	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 82; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 374