Tiresias: The Ancient Mediterranean Religions Source Database

9595

Plutarch, Pericles, 22.1

ὅτι δʼ ὀρθῶς ἐν τῇ Ἑλλάδι τὴν δύναμιν τῶν Ἀθηναίων συνεῖχεν, ἐμαρτύρησεν αὐτῷ τὰ γενόμενα. πρῶτον μὲν γὰρ Εὐβοεῖς ἀπέστησαν, ἐφʼ οὓς διέβη μετὰ δυνάμεως. εἶτʼ εὐθὺς ἀπηγγέλλοντο Μεγαρεῖς ἐκπεπολεμωμένοι καὶ στρατιὰ πολεμίων ἐπὶ τοῖς ὅροις τῆς Ἀττικῆς οὖσα, Πλειστώνακτος ἡγουμένου, βασιλέως Λακεδαιμονίων. That he was right in seeking to confine the power of the Athenians within lesser Greece, was amply proved by what came to pass. To begin with, the Euboeans revolted, 446. B.C. and he crossed over to the island with a hostile force. Then straightway word was brought to him that the Megarians had gone over to the enemy, and that an army of the enemy was on the confines of Attica under the leadership of Pleistoanax, the king of the Lacedaemonians.

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

2 results
1. Plutarch, Fabius, 2.4-2.7 (1st cent. CE - 2nd cent. CE) 2.4. The consul, Gaius Flaminius, was daunted by none of these things, for he was a man of a fiery and ambitious nature, and besides, he was elated by great successes which he had won before this, in a manner contrary to all expectation. He had, namely, although the senate dissented from his plan, and his colleague violently opposed it, joined battle with the Gauls and defeated them. Fabius also was less disturbed by the signs and portents, because he thought it would be absurd, although they had great effect upon many. 2.5. But when he learned how few in number the enemy were, and how great was their lack of resources, he exhorted the Romans to bide their time, and not to give battle to a man who wielded an army trained by many contests for this very issue, but to send aid to their allies, to keep their subject cities well in hand, and to suffer the culminating vigour of Hannibal to sink and expire of itself, like a flame that flares up from scant and slight material.
2. Plutarch, Pericles, 3.5, 7.1, 7.3, 11.4, 13.16, 15.1, 16.1, 18.1, 20.4, 21.1 (1st cent. CE - 2nd cent. CE) 11.4. At this time, therefore, particularly, Pericles gave the reins to the people, and made his policy one of pleasing them, ever devising some sort of a pageant in the town for the masses, or a feast, or a procession, amusing them like children with not uncouth delights, An iambic trimeter from an unknown source. and sending out sixty triremes annually, on which large numbers of the citizens sailed about for eight months under pay, practising at the same time and acquiring the art of seamanship. 15.1. Thus, then, seeing that political differences were entirely remitted and the city had become a smooth surface, as it were, and altogether united, he brought under his own control Athens and all the issues dependent on the Athenians,—tributes, armies, triremes, the islands, the sea, the vast power derived from Hellenes, vast also from Barbarians, and a supremacy that was securely hedged about with subject nations, royal friendships, and dynastic alliances. 16.1. of his power there can be no doubt, since Thucydides gives so clear an exposition of it, and the comic poets unwittingly reveal it even in their malicious gibes, calling him and his associates new Peisistratidae, and urging him to take solemn oath not to make himself a tyrant, on the plea, forsooth, that his preeminence was incommensurate with a democracy and too oppressive. 18.1. In his capacity as general, he was famous above all things for his saving caution; he neither undertook of his own accord a battle involving much uncertainty and peril, nor did he envy and imitate those who took great risks, enjoyed brilliant good-fortune, and so were admired as great generals; and he was for ever saying to his fellow-citizens that, so far as lay in his power, they would remain alive forever and be immortals. 21.1. But Pericles was ever trying to restrain this extravagance of theirs, to lop off their expansive meddlesomeness, and to divert the greatest part of their forces to the guarding and securing of what they had already won. He considered it a great achievement to hold the Lacedaemonians in check, and set himself in opposition to these in every way, as he showed, above all other things, by what he did in the Sacred War. About 448 B.C.

Subjects of this text:

subject	book bibliographic info
alexander the great	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
athenians,and pericles	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
athenians	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
athens	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
audience,the subjects interaction with his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
caesar	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
character (plutarchs and readers concern with)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
cimon	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
cognition	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
community,the subject and his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
continuity between late hellenistic and imperial texts	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
contrasts,as theme in plutarchs narrative	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
contrasts	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
criticism,and counter-suggestibility	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
criticism,contemporary to the story narrated,exercised by onlookers	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
demagoguery,demagogues	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
determinism	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
dialogue,between late hellenistic and imperial texts	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
emotions	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
envy	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
explanations	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
fabius maximus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
hannibal	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
historiography	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
moral turnaround	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
parallel lives	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
pericles,and the hostile public mind	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
pericles	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
plato,platonic	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
politics,the subjects preoccupation with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
politics	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
polybius,and contingency	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
sicilians/sicily	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
sideshadowing	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
social/society,dialogue of individual with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
social/society,plutarchs interest in	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
social/society,plutarchs reconstruction of	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
social/society	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
sparta(ns)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
tyche	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263
tyranny/tyrants	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96
understand(ing) (as part of the process of moral evaluation)'	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 96