Tiresias: The Ancient Mediterranean Religions Source Database

10882

Thucydides, The History Of The Peloponnesian War, 2.37
NaN

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

22 results
1. Aristophanes, Acharnians, 629-664, 628 (5th cent. BCE - 4th cent. BCE) 628. ἐξ οὗ γε χοροῖσιν ἐφέστηκεν τρυγικοῖς ὁ διδάσκαλος ἡμῶν
2. Aristophanes, Knights, 506-550, 505 (5th cent. BCE - 4th cent. BCE) 505. ὦ παντοίας ἤδη Μούσης
3. Aristophanes, Frogs, 686-705, 718-733, 675 (5th cent. BCE - 4th cent. BCE) 675. Μοῦσα χορῶν ἱερῶν: ἐπίβηθι καὶ ἔλθ' ἐπὶ τέρψιν ἀοιδᾶς ἐμᾶς
4. Euripides, Suppliant Women, 400-597, 399 (5th cent. BCE - 5th cent. BCE) 399. Who is the despot of this land? To whom must I announce
5. Gorgias of Leontini, Fragments, None (5th cent. BCE - 4th cent. BCE)
6. Herodotus, Histories, 3.82, 7.139 (5th cent. BCE - 5th cent. BCE) 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” 7.139. Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country.
7. Isocrates, Orations, 4.96 (5th cent. BCE - 4th cent. BCE)
8. Sophocles, Antigone, 455, 454 (5th cent. BCE - 5th cent. BCE)
9. Thucydides, The History of The Peloponnesian War, 1.73.2-1.73.74, 2.34-2.36, 2.38-2.46, 2.39.2, 2.41.1, 2.47.4, 3.37-3.48, 3.58.4 (5th cent. BCE - 4th cent. BCE) 1.73.2. We need not refer to remote antiquity: there we could appeal to the voice of tradition, but not to the experience of our audience. But to the Median war and contemporary history we must refer, although we are rather tired of continually bringing this subject forward. In our action during that war we ran great risk to obtain certain advantages: you had your share in the solid results, do not try to rob us of all share in the good that the glory may do us. 1.73.3. However, the story shall be told not so much to deprecate hostility as to testify against it, and to show, if you are so ill-advised as to enter into a struggle with Athens, what sort of an antagonist she is likely to prove. 1.73.4. We assert that at Marathon we were at the front, and faced the barbarian single-handed. That when he came the second time, unable to cope with him by land we went on board our ships with all our people, and joined in the action at Salamis . This prevented his taking the Peloponnesian states in detail, and ravaging them with his fleet; when the multitude of his vessels would have made any combination for self-defence impossible. 1.73.5. The best proof of this was furnished by the invader himself. Defeated at sea, he considered his power to be no longer what it had been, and retired as speedily as possible with the greater part of his army. 2.39.2. In proof of this it may be noticed that the Lacedaemonians do not invade our country alone, but bring with them all their confederates; while we Athenians advance unsupported into the territory of a neighbor, and fighting upon a foreign soil usually vanquish with ease men who are defending their homes. 2.41.1. In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian. 2.47.4. Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether. 3.58.4. Look at the sepulchres of your fathers, slain by the Medes and buried in our country, whom year by year we honored with garments and all other dues, and the first fruits of all that our land produced in their season, as friends from a friendly country and allies to our old companions in arms! Should you not decide aright, your conduct would be the very opposite to ours. Consider only:
10. Aristotle, Athenian Constitution, 67.1 (4th cent. BCE - 4th cent. BCE)
11. Cicero, De Finibus, 5.1-5.4, 5.6 (2nd cent. BCE - 1st cent. BCE) 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
12. Cicero, On The Ends of Good And Evil, 5.1-5.6 (2nd cent. BCE - 1st cent. BCE) 5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. 5.6. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.5.  "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
13. Cicero, Pro Sestio, 98-100 (2nd cent. BCE - 1st cent. BCE)
14. Gorgias Atheniensis, Fragments, None (1st cent. CE - 2nd cent. CE)
15. Plutarch, Aristides, 21.1-21.5 (1st cent. CE - 2nd cent. CE)
16. Plutarch, Pericles, 8.6, 28.3 (1st cent. CE - 2nd cent. CE) 8.6. Again, Stesimbrotus says that, in his funeral oration over those who had fallen in the Samian War, he declared that they had become immortal, like the gods; the gods themselves, he said, we cannot see, but from the honors which they receive, and the blessings which they bestow, we conclude that they are immortal. So it was, he said, with those who had given their lives for their country. 28.3. At all events, since it is not the wont of Duris, even in cases where he has no private and personal interest, to hold his narrative down to the fundamental truth, it is all the more likely that here, in this instance, he has given a dreadful portrayal of the calamities of his country, that he might calumniate the Athenians. When Pericles, after his subjection of Samos, had returned to Athens, he gave honorable burial to those who had fallen in the war, and for the oration which he made, according to the custom, over their tombs, he won the greatest admiration.
17. Lucian, Athletics, 32 (2nd cent. CE - 2nd cent. CE) 32. But perhaps you will take the equipment of your tragedians and comedians, and when you get your marching orders put on those wide mouthed headpieces, to scare the foe with their appalling terrors; of course, and you can put the stilted things on your feet; they will be light for running away (if that should be advisable), or, if you are in pursuit, the strides they lend themselves to will make your enemy’s escape impossible. Seriously now, are not these refinements of yours all child’s play — something for your idle, slack youngsters to do? If you really want to be free and happy, you must have other exercises than these; your training must be a genuine martial one; no toy contests with friends, but real ones with enemies; danger must be an element in your character development. Never mind dust and oil; teach them to use bow and javelin; and none of your light darts diverted by a puff of wind; let it be a ponderous spear that whistles as it flies; to which add stones, a handful each, the axe, the shield, the breastplate, and the helmet. h3 class="sectionedit33
18. Pausanias, Description of Greece, 2.31.5, 10.16.6 (2nd cent. CE - 2nd cent. CE) 2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians. 10.16.6. The Euboeans of Carystus too set up in the sanctuary of Apollo a bronze ox, from spoils taken in the Persian war. The Carystians and the Plataeans dedicated oxen, I believe, because, having repulsed the barbarian, they had won a secure prosperity, and especially a land free to plough. The Aetolian nation, having subdued their neighbors the Acarians, sent statues of generals and images of Apollo and Artemis.
19. Demosthenes, Orations, 18.285
20. Lysias, Orations, 2
21. Vergil, Aeneis, 4.271, 6.813, 6.823 4.271. exultant, whether false or true she sung: 6.813. 'T is there we are commanded to lay down 6.823. Their journey lay, through pleasurable bowers
22. Vergil, Eclogues, 1.6, 5.61 1.6. it careless in the shade, and, at your call 5.61. but with thy voice art thou, thrice happy boy

Subjects of this text:

subject	book bibliographic info
achilles	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
afterlife,in material culture	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 5, 6
afterlife,late fifth-century ideas	Wolfsdorf (2020), Early Greek Ethics, 607
afterlife,separating body and soul	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 6
afterlife	Wolfsdorf (2020), Early Greek Ethics, 607
agathoi	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
alcamenes	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 87
amphipolis	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
anacreon	Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
ancestors	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 5
anonymus iamblichi,iamblichus framing of	Wolfsdorf (2020), Early Greek Ethics, 290
anonymus iamblichi,importance of	Wolfsdorf (2020), Early Greek Ethics, 290
antonius,m.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
aphrodite,pythios of delphi	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
archidamus	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 86
areopagus,trials at	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
argos	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 6
aristophanes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
artemis,proseoa of artemisium	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
athenians,treatment of dead	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
athens,war dead of	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 6
athens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
athens and athenians,in peloponnesian war era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
athens and athenians,in persian war era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
athletics	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
augustus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
battle,death in	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
battle	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
blood,and war	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
blood rituals	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
brasidas	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
brutus,lucius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
carians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
carystians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
christianity / christians	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
church fathers	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
cicero,philippics	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
city,‚learning city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
classical period	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
cretans	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 87
dead,treatment of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
death	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
dedications,after plataea	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
delphi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
delphi and delphians,dedications at	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
demosthenes funeral speech,authenticity	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
demosthenes funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
dialectic	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
dionysius of halicarnassus	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 86, 87
egyptians	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 87
epitaph	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
epitaphios logos	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
epitaphs,from persian wars	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
euripides	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
foreigners	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
funeral oration,extant speeches	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
funeral oration,myths in	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
funeral oration	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
funerary monument	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
games	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
gods,and late fifth-century afterlife beliefs	Wolfsdorf (2020), Early Greek Ethics, 607
gorgias,funeral oration	Wolfsdorf (2020), Early Greek Ethics, 112
gorgias	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44; Wolfsdorf (2020), Early Greek Ethics, 112
gorgias funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
greek democracy and philosophy	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
hekate	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
helios,eleutherios of troezen	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
hero	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
herodotus,and the athenian audience	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
herodotus,historical perspective of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
heroism	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
hyperides funeral speech	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
iconographical representations of sacrifice	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
identity,greek	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
immortality,,and the cult of the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
immortality,,contrast with mortality and relation to ritual practices	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
kalokagathia	Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
lacedaemonians	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 87
laudatio,laudationes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
laudes athenarum	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
law,medieval	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 52
law (nomos),vs. reason	Wolfsdorf (2020), Early Greek Ethics, 112
leosthenes	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
logos,in gorgias	Wolfsdorf (2020), Early Greek Ethics, 112
lycurgus	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 87
lysias funeral oration,authenticity	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
lysias funeral oration,dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
mcpherran,m. l.	Wolfsdorf (2020), Early Greek Ethics, 607
megarians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
memory,collective memory	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
mortality,contrast with immortality and relation to ritual practices	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
mourning	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
myth	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
negotium	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
nomoi koinoi	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 52
nudity	Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
oidipous	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
oracles,delphic	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
oracles,interpreted by athenians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
otium	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
patroclus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
peloponnese	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
peloponnesian war	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
peparethians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
pericles	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 86, 87; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
pericles funeral speech	Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
pericles of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
persia and persians,war with greeks	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
plato	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
platos menexenus	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
practice (askēsis,meletē),in ionian thought	Wolfsdorf (2020), Early Greek Ethics, 290
procedure,legal	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
reader / readership	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
realism	Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
rhetoric,epideictic	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
rhetoric	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
sarcophagi,greek	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
sarcophagi,portraits on	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
sarcophagi,roman	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
sayre-mccord,g.	Wolfsdorf (2020), Early Greek Ethics, 112
self-representation	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
servilius vatia isauricus,p.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
socrates,as orator	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
socrates	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
space,material space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
style,pathos	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
supplicatio,supplicationes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70
symposium	Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 30
thucydides,and herodotus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
thucydides,on persians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
thucydides,on spartans	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
thucydides,pericles funeral oration	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
thucydides,speeches	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
thucydides	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 86, 87; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 70; Jenkyns (2013), God, Space, and City in the Roman Imagination, 70; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
tragedy / tragic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
troezenians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
trojan war	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
unwritten law	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 52
war,and hero-cult'	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war (battles)	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262
war dead,religious status of the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war dead,sacrifices to the war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
war dead	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
writing,written law.	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 52
xerxes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311