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Tiresias: The Ancient Mediterranean Religions Source Database



10882
Thucydides, The History Of The Peloponnesian War, 2.46
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Intertexts (texts cited often on the same page as the searched text):

16 results
1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

2. Thucydides, The History of The Peloponnesian War, 2.34-2.45, 2.39.2, 2.41.1, 2.47.4, 3.58.4 (5th cent. BCE - 4th cent. BCE)

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:
3. Aristotle, Athenian Constitution, 67.1 (4th cent. BCE - 4th cent. BCE)

4. 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.
5. 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.
6. Cicero, Pro Sestio, 98-100 (2nd cent. BCE - 1st cent. BCE)

7. Gorgias Atheniensis, Fragments, None (1st cent. CE - 2nd cent. CE)

8. Juvenal, Satires, 6.252-6.253, 6.398-6.400 (1st cent. CE - 2nd cent. CE)

9. Plutarch, Aristides, 21.1-21.5 (1st cent. CE - 2nd cent. CE)

10. 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.
11. 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
12. 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.
13. Demosthenes, Orations, 18.285

14. Lysias, Orations, 2, 1

15. 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
16. 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; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
ancestors Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 5
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
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; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
autochthony,athenian Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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 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/dialogue Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
discrepancy,between words and deeds Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
femininity,rhetoric of Hubbard (2014), A Companion to Greek and Roman Sexualities, 438
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 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125; 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 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
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
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
justice Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
leosthenes Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
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
marriage ban (soldiers),cultural context Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 368
marriage ban (soldiers),discipline Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 368
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
neaira Hubbard (2014), A Companion to Greek and Roman Sexualities, 438
negotium Jenkyns (2013), God, Space, and City in the Roman Imagination, 70
oidipous Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 262
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
peloponnesian war Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
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; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
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
plato Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
platos menexenus Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40
procedure,legal Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
promiscuity,of women Hubbard (2014), A Companion to Greek and Roman Sexualities, 438
reader / readership Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
rhetoric,epideictic Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 290
rhetoric Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 44
rule of law Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
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 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125; 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
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 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 125
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
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
women,and warfare Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 368