Tiresias: The Ancient Mediterranean Religions Source Database

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Thucydides, The History Of The Peloponnesian War, 2.49
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hesiod, Works And Days, 203-212, 202 (8th cent. BCE - 7th cent. BCE) 202. Might will be right and shame shall cease to be
2. Herodotus, Histories, 6.11-6.12, 6.75-6.84 (5th cent. BCE - 5th cent. BCE) 6.11. Then the Ionians who had gathered at Lade held assemblies; among those whom I suppose to have addressed them was Dionysius, the Phocaean general, who spoke thus: ,“Our affairs, men of Ionia, stand on the edge of a razor, whether to be free men or slaves, and runaway slaves at that. If you now consent to endure hardships, you will have toil for the present time, but it will be in your power to overcome your enemies and gain freedom; but if you will be weak and disorderly, I see nothing that can save you from paying the penalty to the king for your rebellion. ,Believe me and entrust yourselves to me; I promise you that (if the gods deal fairly with us) either our enemies shall not meet us in battle, or if they do they shall be utterly vanquished.” 6.12. When the Ionians heard this, they put themselves in Dionysius' hands. He then each day put out to sea with ships in column, using the rowers to pierce each other's line of ships, and arming the fighting men on board; for the rest of the day he kept the fleet at anchor; all day he made the Ionians work. ,For seven days they obeyed him and did his bidding; but on the next day, untried as they were in such labor and worn out by hard work and by the sun, the Ionians began to say each to other: ,“Against what god have we sinned that we have to fulfill this task? We have lost our minds and launched out into folly, committing ourselves into the hands of this Phocaean braggart, who brings but three ships; and having got us he afflicts us with afflictions incurable. Many of us have fallen sick already, and many are likely to suffer the same thing; instead of these ills, it would be better for us to suffer anything, and endure this coming slavery, whatever it will be, rather than be oppressed by that which is now upon us. Come, let us obey him no longer!” ,So they spoke, and from then on no man would obey. As if they were an army, they raised tents on the island where they stayed in the shade, and they were unwilling to embark upon their ships or to continue their exercises. 6.75. When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire. 6.76. As Cleomenes was seeking divination at Delphi, the oracle responded that he would take Argos. When he came with Spartans to the river Erasinus, which is said to flow from the Stymphalian lake (this lake issues into a cleft out of sight and reappears at Argos, and from that place onwards the stream is called by the Argives Erasinus)—when Cleomenes came to this river he offered sacrifices to it. ,The omens were in no way favorable for his crossing, so he said that he honored the Erasinus for not betraying its countrymen, but even so the Argives would not go unscathed. Then he withdrew and led his army seaward to Thyrea, where he sacrificed a bull to the sea and carried his men on shipboard to the region of Tiryns and to Nauplia. 6.77. The Argives heard of this and came to the coast to do battle with him. When they had come near Tiryns and were at the place called Hesipeia, they encamped opposite the Lacedaemonians, leaving only a little space between the armies. There the Argives had no fear of fair fighting, but rather of being captured by a trick. ,This was the affair referred to by that oracle which the Pythian priestess gave to the Argives and Milesians in common, which ran thus: quote type="oracle" l met="dact"When the female defeats the male /l lAnd drives him away, winning glory in Argos, /l lShe will make many Argive women tear their cheeks. /l lAs someday one of men to come will say: /l lThe dread thrice-coiled serpent died tamed by the spear. /l /quote ,All these things coming together spread fear among the Argives. Therefore they resolved to defend themselves by making use of the enemies' herald, and they performed their resolve in this way: whenever the Spartan herald signalled anything to the Lacedaemonians, the Argives did the same thing. 6.78. When Cleomenes saw that the Argives did whatever was signalled by his herald, he commanded that when the herald cried the signal for breakfast, they should then put on their armor and attack the Argives. ,The Lacedaemonians performed this command, and when they assaulted the Argives they caught them at breakfast in obedience to the herald's signal; they killed many of them, and far more fled for refuge into the grove of Argus, which the Lacedaemonians encamped around and guarded. 6.79. Then Cleomenes' plan was this: He had with him some deserters from whom he learned the names, then he sent a herald calling by name the Argives that were shut up in the sacred precinct and inviting them to come out, saying that he had their ransom. (Among the Peloponnesians there is a fixed ransom of two minae to be paid for every prisoner.) So Cleomenes invited about fifty Argives to come out one after another and murdered them. ,Somehow the rest of the men in the temple precinct did not know this was happening, for the grove was thick and those inside could not see how those outside were faring, until one of them climbed a tree and saw what was being done. Thereafter they would not come out at the herald's call. 6.80. Then Cleomenes bade all the helots pile wood about the grove; they obeyed, and he burnt the grove. When the fire was now burning, he asked of one of the deserters to what god the grove belonged; the man said it was of Argos. When he heard that, he groaned aloud, “Apollo, god of oracles, you have gravely deceived me by saying that I would take Argos; this, I guess, is the fulfillment of that prophecy.” 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.82. But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. 6.83. But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand. 6.84. The Argives say this was the reason Cleomenes went mad and met an evil end; the Spartans themselves say that Cleomenes' madness arose from no divine agent, but that by consorting with Scythians he became a drinker of strong wine, and the madness came from this. ,The nomadic Scythians, after Darius had invaded their land, were eager for revenge, so they sent to Sparta and made an alliance. They agreed that the Scythians would attempt to invade Media by way of the river Phasis, and they urged the Spartans to set out and march inland from Ephesus and meet the Scythians. ,They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus.
3. Sophocles, Oedipus The King, 1329, 1213 (5th cent. BCE - 5th cent. BCE)
4. Thucydides, The History of The Peloponnesian War, 2.47-2.48, 2.50-2.54, 2.64.2, 3.3, 5.103.2, 6.14, 6.24.3, 7.84 (5th cent. BCE - 4th cent. BCE) 2.64.2. Besides, the hand of Heaven must be borne with resignation, that of the enemy with fortitude; this was the old way at Athens, and do not you prevent it being so still. 5.103.2. Let not this be the case with you, who are weak and hang on a single turn of the scale; nor be like the vulgar, who, abandoning such security as human means may still afford, when visible hopes fail them in extremity, turn to invisible, to prophecies and oracles, and other such inventions that delude men with hopes to their destruction.’ 6.24.3. All alike fell in love with the enterprise. The older men thought that they would either subdue the places against which they were to sail, or at all events, with so large a force, meet with no disaster; those in the prime of life felt a longing for foreign sights and spectacles, and had no doubt that they should come safe home again; while the idea of the common people and the soldiery was to earn wages at the moment, and make conquests that would supply a never-ending fund of pay for the future.
5. Lucretius Carus, On The Nature of Things, 1.250-1.261, 6.1138 (1st cent. BCE - 1st cent. BCE)
6. Josephus Flavius, Jewish Antiquities, 1.7, 3.23 (1st cent. CE - 1st cent. CE) 1.7. but because this work would take up a great compass, I separated it into a set treatise by itself, with a beginning of its own, and its own conclusion; but in process of time, as usually happens to such as undertake great things, I grew weary and went on slowly, it being a large subject, and a difficult thing to translate our history into a foreign, and to us unaccustomed, language. 1.7. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both 3.23. and some way of deliverance from the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to please, and very complaining under adversities. Accordingly God promised he would take care of them, and afford them the succor they were desirous of. 3.23. 3. The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices.
7. Josephus Flavius, Against Apion, 2.224 (1st cent. CE - 1st cent. CE) 2.224. although he that shall diligently peruse his writings, will find his precepts to be somewhat gentle, and pretty near to the customs of the generality of mankind. Nay, Plato himself confesseth that it is not safe to publish the true notion concerning God among the ignorant multitude.
8. Pausanias, Description of Greece, 1.3 (2nd cent. CE - 2nd cent. CE)
9. Vergil, Georgics, 3.343-3.344, 3.347-3.348, 3.478-3.566 3.343. By shepherds truly named hippomanes 3.344. Hippomanes, fell stepdames oft have culled 3.347. As point to point our charmed round we trace. 3.348. Enough of herds. This second task remains 3.478. Many there be who from their mothers keep 3.479. The new-born kids, and straightway bind their mouth 3.480. With iron-tipped muzzles. What they milk at dawn 3.481. Or in the daylight hours, at night they press; 3.482. What darkling or at sunset, this ere morn 3.483. They bear away in baskets—for to town 3.484. The shepherd hies him—or with dash of salt 3.485. Just sprinkle, and lay by for winter use. 3.486. Nor be thy dogs last cared for; but alike 3.487. Swift Spartan hounds and fierce Molossian feed 3.488. On fattening whey. Never, with these to watch 3.489. Dread nightly thief afold and ravening wolves 3.490. Or Spanish desperadoes in the rear. 3.491. And oft the shy wild asses thou wilt chase 3.492. With hounds, too, hunt the hare, with hounds the doe; 3.493. oft from his woodland wallowing-den uprouse 3.494. The boar, and scare him with their baying, and drive 3.495. And o'er the mountains urge into the toil 3.496. Some antlered monster to their chiming cry. 3.497. Learn also scented cedar-wood to burn 3.498. Within the stalls, and snakes of noxious smell 3.499. With fumes of galbanum to drive away. 3.500. oft under long-neglected cribs, or lurk 3.501. A viper ill to handle, that hath fled 3.502. The light in terror, or some snake, that wont 3.503. 'Neath shade and sheltering roof to creep, and shower 3.504. Its bane among the cattle, hugs the ground 3.505. Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506. And as he rears defiance, and puffs out 3.507. A hissing throat, down with him! see how low 3.508. That cowering crest is vailed in flight, the while 3.509. His midmost coils and final sweep of tail 3.510. Relaxing, the last fold drags lingering spires. 3.511. Then that vile worm that in Calabrian glade 3.512. Uprears his breast, and wreathes a scaly back 3.513. His length of belly pied with mighty spots— 3.514. While from their founts gush any streams, while yet 3.515. With showers of Spring and rainy south-winds earth 3.516. Is moistened, lo! he haunts the pools, and here 3.517. Housed in the banks, with fish and chattering frog 3.518. Crams the black void of his insatiate maw. 3.519. Soon as the fens are parched, and earth with heat 3.520. Is gaping, forth he darts into the dry 3.521. Rolls eyes of fire and rages through the fields 3.522. Furious from thirst and by the drought dismayed. 3.523. Me list not then beneath the open heaven 3.524. To snatch soft slumber, nor on forest-ridge 3.525. Lie stretched along the grass, when, slipped his slough 3.526. To glittering youth transformed he winds his spires 3.527. And eggs or younglings leaving in his lair 3.528. Towers sunward, lightening with three-forked tongue. 3.529. of sickness, too, the causes and the sign 3.530. I'll teach thee. Loathly scab assails the sheep 3.531. When chilly showers have probed them to the quick 3.532. And winter stark with hoar-frost, or when sweat 3.533. Unpurged cleaves to them after shearing done 3.534. And rough thorns rend their bodies. Hence it i 3.535. Shepherds their whole flock steep in running streams 3.536. While, plunged beneath the flood, with drenched fell 3.537. The ram, launched free, goes drifting down the tide. 3.538. Else, having shorn, they smear their bodies o'er 3.539. With acrid oil-lees, and mix silver-scum 3.540. And native sulphur and Idaean pitch 3.541. Wax mollified with ointment, and therewith 3.542. Sea-leek, strong hellebores, bitumen black. 3.543. Yet ne'er doth kindlier fortune crown his toil 3.544. Than if with blade of iron a man dare lance 3.545. The ulcer's mouth ope: for the taint is fed 3.546. And quickened by confinement; while the swain 3.547. His hand of healing from the wound withholds 3.548. Or sits for happier signs imploring heaven. 3.549. Aye, and when inward to the bleater's bone 3.550. The pain hath sunk and rages, and their limb 3.551. By thirsty fever are consumed, 'tis good 3.552. To draw the enkindled heat therefrom, and pierce 3.553. Within the hoof-clefts a blood-bounding vein. 3.554. of tribes Bisaltic such the wonted use 3.555. And keen Gelonian, when to 3.556. He flies, or Getic desert, and quaffs milk 3.557. With horse-blood curdled. Seest one far afield 3.558. oft to the shade's mild covert win, or pull 3.559. The grass tops listlessly, or hindmost lag 3.560. Or, browsing, cast her down amid the plain 3.561. At night retire belated and alone; 3.562. With quick knife check the mischief, ere it creep 3.563. With dire contagion through the unwary herd. 3.564. Less thick and fast the whirlwind scours the main 3.565. With tempest in its wake, than swarm the plague 3.566. of cattle; nor seize they single lives alone

Subjects of this text:

subject	book bibliographic info
aegae	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
anargyroi)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
aphrodite	Meinel (2015), Pollution and Crisis in Greek Tragedy, 23
apollo,alexikakos	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
apollo	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
archaeology	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
argos	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
asclepius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
athens	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
causation,rationalising accounts of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22, 23
cause (aitia, aition),and explanation	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
christianity / christians	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
church	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 448
cleomenes,spartan king	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
cocteau,jean	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
critical mode	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
cult	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
daimonion	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
darius (king of persia)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
delphi	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
dionysius of phocaea (general)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
disease	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
divination	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
dyseros	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
edict / decree / law	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
effeminacy	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
empirical adequacy	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
empiricism,and phenomena	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
empty-space-aniconism	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
epidaurus	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
epiphanization	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
eros	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
explanation,causal	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
explanation,naturalistic	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
explanation,supernatural	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
gods	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
golden age,in georgic	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 119
hagnos,historiography,causation in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22, 23
healing,epidemics and plagues	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
healing,healing cult	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
healing,purification ritual and law'	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
healing	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
hera	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
heraeum,argive	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
herodotus,and causation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22
herodotus,fighting under compulsion in	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus,military training in	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus,prosperity in	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus,soft and hard peoples	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus,weakness as a deliberate strategy	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus,weakness of non-persians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
herodotus	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
hippocratic corpus	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
hippocratic medicine,vs. religious models of causation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22
homer,iliad	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
hope (ἐλπίς)	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
inscription,building inscription	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
ionia/ionians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
julian (emperor)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
lade,battle of (	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
libyans as reflection on golden age ideals	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 119
lifeworld,lifeworld experience	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
little,lester k.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
madness,of cleomenes	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22
medicine,and explanation	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
medicine,empiricism and	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
medicine	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
memory	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
methodist,temple	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
mikalson,jon d.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
military,training	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
myth	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
nicias	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
observation	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
occasion (prophasis)	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
oedipus (mythological hero)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
opsis	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
oracle (divine message)	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
pausanias	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
peloponnese	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
pericles	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
persia	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
persians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
phenomena	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
plague,as reflection on golden age ideals in georgic	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 119
popular religion	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
priest/priestess	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
prognosis	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
prytanis	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
restoration	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
reversion (epistrophē),sacred disease	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
samians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
sanctuary,revival of sanctuaries	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
sanctuary	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
saviour (soter / soteira)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
scythians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 119
sicilian expedition	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
sign-mindedness	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
sign	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
socrates	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
softness/weakness	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
sophokles,oedipus tyrannus	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
soul	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
sparta	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
statue,divine	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146
symptoms	Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52
syracuse/syracusans	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
tarsus	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
thebes	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513
theoria	Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 66
thucydides,and causation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22, 23
thucydides	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 513; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 52; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
toil	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137
understanding of misfortune,through words,characters struggling for	Meinel (2015), Pollution and Crisis in Greek Tragedy, 23
wall,defensive walls/\u2009enclosure	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129
wealth/prosperity	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 137