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Thucydides, The History Of The Peloponnesian War, 1.117
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1. Aristophanes, Peace, 697 (5th cent. BCE - 4th cent. BCE) 697. ἐκ τοῦ Σοφοκλέους γίγνεται Σιμωνίδης.
2. Thucydides, The History of The Peloponnesian War, 1.2-1.20, 1.73-1.78, 1.89-1.116, 1.118, 1.118.2, 1.140.1, 2.21.2, 2.27.1, 3.29, 3.31-3.32, 3.34, 3.36-3.50, 3.82.2, 4.17-4.20, 4.65.4, 5.84-5.111, 6.31-6.32, 8.80.3 (5th cent. BCE - 4th cent. BCE) 1.118.2. All these actions of the Hellenes against each other and the barbarian occurred in the fifty years' interval between the retreat of Xerxes and the beginning of the present war. During this interval the Athenians succeeded in placing their empire on a firmer basis, and advanced their own home power to a very great height. The Lacedaemonians, though fully aware of it, opposed it only for a little while, but remained inactive during most of the period, being of old slow to go to war except under the pressure of necessity, and in the present instance being hampered by wars at home; until the growth of the Athenian power could be no longer ignored, and their own confederacy became the object of its encroachments. They then felt that they could endure it no longer, but that the time had come for them to throw themselves heart and soul upon the hostile power, and break it, if they could, by commencing the present war. 1.140.1. ‘There is one principle, Athenians, which I hold to through everything, and that is the principle of no concession to the Peloponnesians. I know that the spirit which inspires men while they are being persuaded to make war, is not always retained in action; that as circumstances change, resolutions change. Yet I see that now as before the same, almost literally the same, counsel is demanded of me; and I put it to those of you, who are allowing yourselves to be persuaded, to support the national resolves even in the case of reverses, or to forfeit all credit for their wisdom in the event of success. For sometimes the course of things is as arbitrary as the plans of man; indeed this is why we usually blame chance for whatever does not happen as we expected. 2.21.2. But when they saw the army at Acharnae, barely seven miles from Athens, they lost all patience. The territory of Athens was being ravaged before the very eyes of the Athenians, a sight which the young men had never seen before and the old only in the Median wars; and it was naturally thought a grievous insult, and the determination was universal, especially among the young men, to sally forth and stop it. 2.27.1. During the summer the Athenians also expelled the Aeginetans with their wives and children from Aegina, on the ground of their having been the chief agents in bringing the war upon them. Besides, Aegina lies so near Peloponnese, that it seemed safer to send colonists of their own to hold it, and shortly afterwards the settlers were sent out. 3.82.2. The sufferings which revolution entailed upon the cities were many and terrible, such as have occurred and always will occur, as long as the nature of mankind remains the same; though in a severer or milder form, and varying in their symptoms, according to the variety of the particular cases. In peace and prosperity states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants, and so proves a rough master, that brings most men's characters to a level with their fortunes. 4.65.4. So thoroughly had the present prosperity persuaded the citizens that nothing could withstand them, and that they could achieve what was possible and impracticable alike, with means ample or inadequate it mattered not. The secret of this was their general extraordinary success, which made them confuse their strength with their hopes. 8.80.3. These Peloponnesian ships accordingly put out into the open sea, in order to escape the observation of the Athenians, and being overtaken by a storm, the majority with Clearchus got into Delos, and afterwards returned to Miletus, whence Clearchus proceeded by land to the Hellespont to take the command: ten, however, of their number, under the Megarian Helixus, made good their passage to the Hellespont, and effected the revolt of Byzantium .
3. Diodorus Siculus, Historical Library, 12.4, 12.28 (1st cent. BCE - 1st cent. BCE) 12.4. 1.  When Pedieus was archon in Athens, the Romans elected as consuls Marcus Valerius Lactuca and Spurius Verginius Tricostus. In this year Cimon, the general of the Athenians, being master of the sea, subdued the cities of Cyprus. And since a large Persian garrison was there in Salamis and the city was filled with missiles and arms of every description, and of grain and supplies of every other kind, he decided that it would be to his advantage to reduce it by siege.,2.  For Cimon reasoned that this would be the easiest way for him not only to become master of all Cyprus but also to confound the Persians, since their being unable to come to the aid of the Salaminians, because the Athenians were masters of the sea, and their having left their allies in the lurch would cause them to be despised, and that, in a word, the entire war would be decided if all Cyprus were reduced by arms. And that in which what actually happened.,3.  The Athenians began the siege of Salamis and were making daily assaults, but the soldiers in the city, supplied as they were with missiles and matériel, were with ease warding off the besiegers from the walls.,4.  Artaxerxes the king, however, when he learned of the reverses his forces had suffered at Cyprus, took counsel on the war with his friends and decided that it was to his advantage to conclude a peace with the Greeks.,5.  Accordingly he dispatched to the generals in Cyprus and to the satraps the written terms on which they were permitted to come to a settlement with the Greeks. Consequently Artabazus and Megabyzus sent ambassadors to Athens to discuss a settlement. The Athenians were favourable and dispatched ambassadors plenipotentiary, the leader of whom was Callias the son of Hipponicus; and so the Athenians and their allies concluded with the Persians a treaty of peace, the principal terms of which run as follows: All the Greek cities are to live under laws of their own making; the satraps of the Persians are not to come nearer to the sea than a three days' journey and no Persian warship is to sail inside of Phaselis or the Cyanean Rocks; and if these terms are observed by the king and his generals, the Athenians are not to send troops into the territory over which the king is ruler.,6.  After the treaty had been solemnly concluded, the Athenians withdrew their armaments from Cyprus, having won a brilliant victory and concluded most noteworthy terms of peace. And it so happened that Cimon died of an illness during his stay in Cyprus. 12.28. 1.  The Samians, believing that because of the departure of Pericles they had a suitable opportunity to attack the ships that had been left behind, sailed against them, and having won the battle they were puffed up with pride.,2.  But when Pericles received word of the defeat of his forces, he at once turned back and gathered an imposing fleet, since he desired to destroy once and for all the fleet of the enemy. The Athenians rapidly dispatched sixty triremes and the Chians and Mytilenaeans thirty, and with this great armament Pericles renewed the siege both by land and by sea, making continuous assaults.,3.  He built also siege machines, being the first of all men to do so, such as those called "rams" and "tortoises," Artemon of Clazomenae having built them; and by pushing the siege with energy and throwing down the walls by means of the siege machines he gained the mastery of Samos. After punishing the ringleaders of the revolt he exacted of the Samians the expenses incurred in the siege of the city, fixing the penalty at two hundred talents.,4.  He also took from them their ships and razed their walls; then he restored the democracy and returned to his country. As for the Athenians and Lacedaemonians, the thirty-year truce between them remained unshaken to this time. These, then, were the events of this year.
4. Josephus Flavius, Jewish War, 1.19, 2.568, 2.571, 2.576-2.583, 2.591-2.592, 2.595, 2.599, 2.601, 2.611-2.619, 2.639-2.640, 2.650-2.652, 2.654 (1st cent. CE - 1st cent. CE) 1.19. 7. [For example, I shall relate] how Antiochus, who was named Epiphanes, took Jerusalem by force, and held it three years and three months, and was then ejected out of the country by the sons of Asamoneus: after that, how their posterity quarreled about the government, and brought upon their settlement the Romans and Pompey; how Herod also, the son of Antipater, dissolved their government, and brought Socius upon them; 1.19. 4. Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. 2.568. But John, the son of Matthias, was made the governor of the toparchies of Gophritica and Acrabattene; as was Josephus, the son of Matthias, of both the Galilees. Gamala also, which was the strongest city in those parts, was put under his command. 2.571. as he chose seven judges in every city to hear the lesser quarrels; for as to the greater causes, and those wherein life and death were concerned, he enjoined they should be brought to him and the seventy elders. 2.576. He also got together an army out of Galilee, of more than a hundred thousand young men, all of which he armed with the old weapons which he had collected together and prepared for them. 2.577. 7. And when he had considered that the Roman power became invincible, chiefly by their readiness in obeying orders, and the constant exercise of their arms, he despaired of teaching these his men the use of their arms, which was to be obtained by experience; but observing that their readiness in obeying orders was owing to the multitude of their officers, he made his partitions in his army more after the Roman manner, and appointed a great many subalterns. 2.578. He also distributed the soldiers into various classes, whom he put under captains of tens, and captains of hundreds, and then under captains of thousands; and besides these, he had commanders of larger bodies of men. 2.579. He also taught them to give the signals one to another, and to call and recall the soldiers by the trumpets, how to expand the wings of an army, and make them wheel about; and when one wing hath had success, to turn again and assist those that were hard set, and to join in the defense of what had most suffered. 2.581. He told them that he should make trial of the good order they would observe in war, even before it came to any battle, in case they would abstain from the crimes they used to indulge themselves in, such as theft, and robbery, and rapine, and from defrauding their own countrymen, and never to esteem the harm done to those that were so near of kin to them to be any advantage to themselves; 2.582. for that wars are then managed the best when the warriors preserve a good conscience; but that such as are ill men in private life will not only have those for enemies which attack them, but God himself also for their antagonist. 2.583. 8. And thus did he continue to admonish them. Now he chose for the war such an army as was sufficient, i.e. sixty thousand footmen, and two hundred and fifty horsemen; and besides these, on which he put the greatest trust, there were about four thousand five hundred mercenaries; he had also six hundred men as guards of his body. 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 2.595. 3. Now at the same time that certain young men of the village Dabaritta, who kept guard in the Great Plain laid snares for Ptolemy, who was Agrippa’s and Bernice’s steward, and took from him all that he had with him; among which things there were a great many costly garments, and no small number of silver cups, and six hundred pieces of gold; 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 2.601. And although those four that remained with him persuaded him to run away, he was neither surprised at his being himself deserted, nor at the great multitude that came against him, but leaped out to them with his clothes rent, and ashes sprinkled on his head, with his hands behind him, and his sword hanging at his neck. 2.611. On which occasion Josephus again used a second stratagem to escape them; for he got upon the top of his house, and with his right hand desired them to be silent, and said to them, “I cannot tell what you would have, nor can hear what you say, for the confused noise you make;” but he said that he would comply with all their demands, in case they would but send some of their number in to him that might talk with him about it. 2.612. And when the principal of them, with their leaders, heard this, they came into the house. He then drew them to the most retired part of the house, and shut the door of that hall where he put them, and then had them whipped till every one of their inward parts appeared naked. In the meantime the multitude stood round the house, and supposed that he had a long discourse with those that were gone in about what they claimed of him. 2.613. He had then the doors set open immediately, and sent the men out all bloody, which so terribly affrighted those that had before threatened him, that they threw away their arms and ran away. 2.614. 6. But as for John, his envy grew greater [upon this escape of Josephus], and he framed a new plot against him; he pretended to be sick, and by a letter desired that Josephus would give him leave to use the hot baths that were at Tiberias, for the recovery of his health. 2.615. Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. 2.616. This Silas, who was appointed guardian of the city by Josephus, wrote to him immediately, and informed him of the plot against him; which epistle when Josephus had received, he marched with great diligence all night, and came early in the morning to Tiberias; 2.617. at which time the rest of the multitude met him. But John, who suspected that his coming was not to his advantage, sent however one of his friends, and pretended that he was sick, and that being confined to his bed, he could not come to pay his respects. 2.618. But as soon as Josephus had got the people of Tiberias together in the stadium, and tried to discourse with them about the letters that he had received, John privately sent some armed men, and gave them orders to slay him. 2.619. But when the people saw that the armed men were about to draw their swords, they cried out;—at which cry Josephus turned himself about, and when he saw that the swords were just at his throat, he marched away in great haste to the seashore, and left off that speech which he was going to make to the people, upon an elevation of six cubits high. He then seized on a ship which lay in the haven, and leaped into it, with two of his guards, and fled away into the midst of the lake. 2.639. Hereupon ten of the most potent men of Tiberias came down to him presently; and when he had taken them into one of his vessels, he ordered them to be carried a great way off from the city. He then commanded that fifty others of their senate, such as were men of the greatest eminence, should come to him, that they also might give him some security on their behalf. 2.651. However, Aus’s concern was this, to lay aside, for a while, the preparations for the war, and to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots; but their violence was too hard for him; and what end he came to we shall relate hereafter. 2.652. 2. But as for the Acrabbene toparchy, Simon, the son of Gioras, got a great number of those that were fond of innovations together, and betook himself to ravage the country; nor did he only harass the rich men’s houses, but tormented their bodies, and appeared openly and beforehand to affect tyranny in his government. 2.654. and until the rulers of that country were so afflicted with the multitude of those that were slain, and with the continual ravage of what they had, that they raised an army, and put garrisons into the villages, to secure them from those insults. And in this state were the affairs of Judea at that time.
5. New Testament, Mark, 9.5 (1st cent. CE - 1st cent. CE) 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.
6. Plutarch, Cimon, 13.4 (1st cent. CE - 2nd cent. CE)
7. Plutarch, Pericles, 27.2 (1st cent. CE - 2nd cent. CE) 27.2. And since it was a hard task for him to restrain the Athenians in their impatience of delay and eagerness to fight, he separated his whole force into eight divisions, had them draw lots, and allowed the division which got the white bean to feast and take their ease, while the others did the fighting. And this is the reason, as they say, why those who have had a gay and festive time call it a white day, —from the white bean.
8. Pausanias, Description of Greece, 1.5.2, 1.5.4 (2nd cent. CE - 2nd cent. CE) 1.5.2. The eponymoi That is, “those after whom others are named.” —this is the name given to them—are Hippothoon son of Poseidon and Alope daughter of Cercyon, Antiochus, one of the children of Heracles borne to him by Meda daughter of Phylas, thirdly, Ajax son of Telamon, and to the Athenians belongs Leos, who is said to have given up his daughters, at the command of the oracle, for the safety of the commonwealth. Among the eponymoi is Erechtheus, who conquered the Eleusinians in battle, and killed their general, Immaradus the son of Eumolpus. There is Aegeus also and Oeneus the bastard son of Pandion, and Acamas, one of the children of Theseus. 1.5.4. But his children expelled the Metionidae, and returned from banishment at Megara, and Aegeus, as the eldest, became king of the Athenians. But in rearing daughters Pandion was unlucky, nor did they leave any sons to avenge him. And yet it was for the sake of power that he made the marriage alliance with the king of Thrace . But there is no way for a mortal to overstep what the deity thinks fit to send. They say that Tereus, though wedded to Procne, dishonored Philomela, thereby transgressing Greek custom, and further, having mangled the body of the damsel, constrained the women to avenge her. There is another statue, well worth seeing, of Pandion on the Acropolis.

Subjects of this text:

subject	book bibliographic info
"historiography,classical"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
"moralising,intertextual"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
"moralising,macro-level"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
ability to handle good fortune	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
aegean sea,floating configuration of islands in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
aeschylus	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
anaians,war against	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 637
antiochus iv epiphanes	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
apollo delios/dalios (delos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
aristeides	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
aristophanes,on the probouloi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
arrogance	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
athenaion politeia	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
athenian empire,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenian empire,and thriving local polis-world	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenian empire,as myth-ritual network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenian empire,as theoric worshipping group	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenian empire,ionian policies	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenian empire	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
athenians,and pericles	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
athenians	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
athenians at sparta (speech of),and greatest things (fear,honour,and advantage)	Joho (2022), Style and Necessity in Thucydides, 93
athenians at sparta (speech of),and pentecontaetia	Joho (2022), Style and Necessity in Thucydides, 93
athenians at sparta (speech of),apologetic of athens	Joho (2022), Style and Necessity in Thucydides, 93
athenians at sparta (speech of),on necessity of athenian empire	Joho (2022), Style and Necessity in Thucydides, 93
athens and athenians,exposed to forces beyond their control	Joho (2022), Style and Necessity in Thucydides, 93
audience,the subjects interaction with his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
catchment area,of cults,constant (re)forging of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
cestius gallus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
chorus,khoros,of islands	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
clazomenae	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
cognition	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
coinage,ionian	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
colophon	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
community,religious,rivalling cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
community,the subject and his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
constitution	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
contrasts,as theme in plutarchs narrative	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
contrasts	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
criticism,and counter-suggestibility	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
criticism,contemporary to the story narrated,exercised by onlookers	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
delian league,rebellions from	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
delian league	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
democracy,ancient and modern,,origins of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
democracy,in athens,and banishment	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 631
economy,economic	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
erythrae	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
foreign policy	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
friends/friendship	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
galilee	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
hagnon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
herodotus	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
identity,general,local vs. central/panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
ideology,athenian	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
ideology,athenian imperial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
intertextuality	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
ionian revolt	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
islands,in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
lyric poetry	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
meletus,suda on	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 632
miletus,and athens	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
military	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
minds,internal	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
moral turnaround	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
mykale (battle of)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
mykonos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
myth-ritual nexus,ritual moment,mytilene,revolt of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
mytilene debate	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
myus	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
necessity (in thucydides),and circumstances / material conditions / states of affairs	Joho (2022), Style and Necessity in Thucydides, 93
necessity (in thucydides),of athenian empire	Joho (2022), Style and Necessity in Thucydides, 93
neleids,in ionia and s. italy	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
network,of myths and rituals (also myth-ritual web,grid,framework),(re) formulation of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
network,of myths and rituals (also myth-ritual web,grid,framework),and competing ethnicities (aegean)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
network,of myths and rituals (also myth-ritual web,grid,framework),keeping out of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
nicias,and hagnon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
oligarchy,oligarchs,samos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
overconfidence	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
panionion,panionia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
panionion	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
patterning	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
peloponnesian war	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
pentecontaetia,depersonalizing style in	Joho (2022), Style and Necessity in Thucydides, 93
pericles,and the hostile public mind	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
pericles,in thucydides	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
pericles,witticism of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 632
pericles	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
perseus,hero,persia,greeks and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
persia,persians	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
persian empire/period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
persian wars	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
persians'	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 33
perspectives,of the subjects	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
present things / circumstances (τὰ παρόντα,τὰ ὑπάρχοντα,τὰ πράγματα etc.)	Joho (2022), Style and Necessity in Thucydides, 93
probouloi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
quest for power,as necessity	Joho (2022), Style and Necessity in Thucydides, 93
revolt/war,under nero (great ~)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
samians,war against	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 637
samos,athens and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
silence	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
social/society,dialogue of individual with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
social/society,plutarchs interest in	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
social/society,plutarchs reconstruction of	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
solon	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
sources,,deriving from oral tradition	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
sources	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
space,religious,malleable and constantly changing	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
sparta(ns)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97
sparta,and delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
sparta,in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
strategoi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 631
strategos,sophocles as	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 631
theoria,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
theoria,as myth-ritual network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
theoria,as network,general	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
theoria,choral polis-theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
theoria,sense of community	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
theramenes	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
theseus,reformulating myth-ritual network of delian theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
thucydides	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
tragedy	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 201
tribute,to athens,problematic ionikos prosodos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108
vespasian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562
war	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 562