Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



11240
Xenophon, Hellenica, 6.3.16


nanAgain, I for my part do not commend those men who, when they have become competitors in the games and have already been victorious many times and enjoy fame, are so fond of contest that they do not stop until they are defeated and so end their athletic training; nor on the other hand do I commend those dicers who, if they win one success, throw for double stakes, for I see that the majority of such people become utterly impoverished.


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

21 results
1. Hebrew Bible, Genesis, 7.11 (9th cent. BCE - 3rd cent. BCE)

7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened."
2. Hebrew Bible, 2 Kings, 25.8 (8th cent. BCE - 5th cent. BCE)

25.8. וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃ 25.8. Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem."
3. Hebrew Bible, Jeremiah, 32.1, 52.29 (8th cent. BCE - 5th cent. BCE)

32.1. וָאֶכְתֹּב בַּסֵּפֶר וָאֶחְתֹּם וָאָעֵד עֵדִים וָאֶשְׁקֹל הַכֶּסֶף בְּמֹאזְנָיִם׃ 32.1. הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה בשנת [בַּשָּׁנָה] הָעֲשִׂרִית לְצִדְקִיָּהוּ מֶלֶךְ יְהוּדָה הִיא הַשָּׁנָה שְׁמֹנֶה־עֶשְׂרֵה שָׁנָה לִנְבוּכַדְרֶאצַּר׃ 52.29. בִּשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה לִנְבוּכַדְרֶאצַּר מִירוּשָׁלִַם נֶפֶשׁ שְׁמֹנֶה מֵאוֹת שְׁלֹשִׁים וּשְׁנָיִם׃ 32.1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar." 52.29. in the eighteenth year of Nebuchadrezzar, from Jerusalem, eight hundred thirty and two persons;"
4. Hebrew Bible, Haggai, 1.1 (6th cent. BCE - 5th cent. BCE)

1.1. עַל־כֵּן עֲלֵיכֶם כָּלְאוּ שָמַיִם מִטָּל וְהָאָרֶץ כָּלְאָה יְבוּלָהּ׃ 1.1. בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הַמֶּלֶךְ בַּחֹדֶשׁ הַשִּׁשִּׁי בְּיוֹם אֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא אֶל־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל לֵאמֹר׃ 1.1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying:
5. Aristophanes, Acharnians, 709-712, 708 (5th cent. BCE - 4th cent. BCE)

708. ὃς μὰ τὴν Δήμητρ', ἐκεῖνος ἡνίκ' ἦν Θουκυδίδης
6. Hebrew Bible, Zechariah, 1.1 (5th cent. BCE - 4th cent. BCE)

1.1. וַיַּעַן הָאִישׁ הָעֹמֵד בֵּין־הַהַדַסִּים וַיֹּאמַר אֵלֶּה אֲשֶׁר שָׁלַח יְהוָה לְהִתְהַלֵּךְ בָּאָרֶץ׃ 1.1. בַּחֹדֶשׁ הַשְּׁמִינִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָה בֶּן־עִדּוֹ הַנָּבִיא לֵאמֹר׃ 1.1. In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:
7. Plato, Laches, None (5th cent. BCE - 4th cent. BCE)

8. Thucydides, The History of The Peloponnesian War, 3.7, 4.17-4.20, 4.105.1 (5th cent. BCE - 4th cent. BCE)

9. Xenophon, Hellenica, 2.2.3, 3.1.18, 4.8.1, 6.3.2-6.3.15, 6.3.17-6.3.18 (5th cent. BCE - 4th cent. BCE)

2.2.3. It was at night that the Paralus arrived at Athens with tidings of the disaster, and a sound of wailing ran from Piraeus through the long walls to the city, one man passing on the news to another; and during that night no one slept, all mourning, not for the 405 B.C. lost alone, but far more for their own selves, thinking that they would suffer such treatment as they had visited upon the Melians, When Melos surrendered to the Athenians, in 416 B.C. , the men who were taken were put to death and the women and children sold into slavery (Thuc. v. 116). The Aeginetans were expelled from their island in 431 B.C. Seven years later a large number of them were captured in their place of refuge, in Peloponnesus, and put to death (Thuc. ii. 27 and iv. 57). The other peoples mentioned had been similarly exiled, enslaved, or massacred. colonists of the Lacedaemonians, after reducing them by siege, and upon the Histiaeans and Scionaeans and Toronaeans and Aeginetans and many other Greek peoples. 3.1.18. Now a certain Athenadas, a Sicyonian captain, thinking that Dercylidas was acting foolishly in delaying, and that he was strong enough of himself to deprive the Cebrenians of their water supply, rushed forward with his own company and tried to choke up their spring. And the people within the walls, sallying forth against him, inflicted many wounds upon him, killed two of his men, and drove back the rest with blows and missiles. But while Dercylidas was in a state of vexation and was thinking that his attack would thus be made less spirited, heralds came forth from the wall, sent by the Greeks in the city, and said that what their commander was doing was not to their liking, but that for their part they preferred to be on the side of the Greeks rather than of the barbarian. 4.8.1. As for the war by land, it was being waged in the manner described. I will now recount what happened by sea and in the cities on the coast while all these things were going on, and will describe such of the events as are worthy of record, while those which do not deserve mention I will pass over. In the first place, then, Pharnabazus and Conon, after defeating the Lacedaemonians in the naval battle, Cp. iii. 10 f. made 394 B.C. a tour of the islands and the cities on the sea coast, drove out the Laconian governors, and encouraged the cities by saying that they would not establish fortified citadels within their walls and would leave them independent. 6.3.3. Callistratus, the popular orator, also went with the embassy; for he had promised Iphicrates that if he would let him go home, he would either send money for the fleet or bring about peace, and consequently he had been at Athens and engaged in efforts to secure peace; and when the ambassadors came before the assembly of the Lacedaemonians and the representatives of their allies, the first of them who spoke was Callias, the torch-bearer. of the Eleusinian mysteries.cp. II. iv. 20. He was the sort of man to enjoy no less being praised by himself than by others, and on this occasion he began in about the following words: 6.3.4. Men of Lacedaemon, as regards the position I hold as your diplomatic agent, I am not the only member of our family who has held it, but my father’s father received it from his father and handed 371 B.C. it on to his descendants; and I also wish to make clear to you how highly esteemed we have been by our own state. For whenever there is war she chooses us as generals, and whenever she becomes desirous of tranquillity she sends us out as peacemakers. I, for example, have twice before now come here to treat for a termination of war, and on both these embassies I succeeded in achieving peace both for you and for ourselves; now for a third time I am come, and it is now, I believe, that with greater justice than ever before I should obtain a reconciliation between us. 6.3.5. For I see that you do not think one way and we another, but that you as well as we are distressed over the destruction of Plataea and Thespiae. How, then, is it not fitting that men who hold the same views should be friends of one another rather than enemies? Again, it is certainly the part of wise men not to undertake war even if they should have differences, if they be slight; but if, in fact, we should actually find ourselves in complete agreement, should we not be astounding fools not to make peace? 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible. 6.3.7. After him Autocles, who had the reputation of being a very incisive orator, spoke as follows: Men of Lacedaemon, that what I am about to say will not be said to your pleasure, I am not unaware; but it seems to me that men who desire the friendship which they may establish to endure for the longest possible time, ought to point out to one another the causes of their wars. Now you always say, The cities must be independent, but you are yourselves the greatest obstacle in the way of their independence. For the first stipulation you make with your allied cities is this, that they follow wherever you may lead. And yet how is this consistent with independence? 6.3.8. And you make for yourselves enemies without taking counsel with your allies, and against those enemies you lead them; so that frequently they who are said to be independent are compelled to take the field against men most friendly to themselves. Furthermore — and there can be nothing in the world more opposed to independence — you establish governments of ten here and governments of thirty there; and in the case of these rulers your care is, not that they shall rule according to law, but that they shall be able to hold possession of their cities by force. So that you manifestly take pleasure in despotisms rather 371 B.C. than in free governments. 6.3.9. Again, when the King directed that the cities be independent, you showed yourselves strongly of the opinion that if the Thebans did not allow each one of their cities, not only to rule itself, but also to live under whatever laws it chose, they would not be acting in accordance with the King’s writing; but when you had seized the Cadmea, you did not permit even the Thebans themselves to be independent. The right thing, however, is that those who are going to be friends should not insist upon obtaining their full rights from others, and then show themselves disposed to grasp the most they can. 6.3.10. By these words he caused silence on the part of all, while at the same time he gave pleasure to those who were angry with the Lacedaemonians. After him Callistratus said: Men of Lacedaemon, that mistakes have not been made, both on our side and on yours, I for one do not think I could assert; but I do not hold to the opinion that one ought never again to have any dealings with people who make mistakes. For I see that no one in the world remains always free from error. And it seems to me that through making mistakes men sometimes become even easier to deal with, especially if they have incurred punishment in consequence of their mistakes, as we have. 6.3.11. In your own case, also, I see that sometimes many reverses result from the things you have done with too little judgment, among which was, in fact, the seizure of the Cadmea in Thebes; now, at any rate, the cities which you were eager to make independent have all, in consequence of the wrong done to the Thebans, fallen again under their power. Hence I hope that now, when we have been 371 B.C. taught that to seek selfish advantage is unprofitable, we shall again be reasonable in our friendship with each other. 6.3.12. Now touching the slanderous allegations of certain people who wish to defeat the peace, to the effect that we have come here, not because we desire friendship, but rather because we fear that Antalcidas may arrive with money from the King, consider how foolishly they are talking. For the King directed, as you know, that all the cities in Greece were to be independent; why then should we, who agree with the King in both word and deed, be afraid of him? Or does anyone imagine that the King prefers to spend money and make others great, rather than, without expense, to have those things accomplished for him which he judged to be best? 6.3.13. So much for that. Why, then, have we come? That it surely is not because we are in straits, you could discover, if you please, by looking at the situation by sea or, if you please, at the situation by land at the present time. What, then, is the reason? Manifestly that some of our allies are doing what is not pleasing to us. And perhaps we also should like to show you the gratitude we rightly conceived toward you because you preserved us. At the close of the Peloponnesian war the Lacedaemonians rejected the proposal urged by many of their allies, that Athens should be destroyed.cp. II. ii. 19, 20. 6.3.14. Furthermore, to mention also the matter of expediency, there are, of course, among all the cities of Greece, some that take your side and others that take ours, and in each single city some people favour the Lacedaemonians and others the Athenians. If, therefore, we should become friends, from what quarter could 371 B.C. we with reason expect any trouble? For who could prove strong enough to vex us by land if you were our friends? And who could do you any harm by sea if we were favourably inclined toward you? 6.3.15. Moreover, we all know that wars are forever breaking out and being concluded, and that we — if not now, still at some future time — shall desire peace again. Why, then, should we wait for the time when we shall have become exhausted by a multitude of ills, and not rather conclude peace as quickly as possible before anything irremediable happens? 6.3.17. We, then, seeing these things, ought never to engage in a contest of such a sort that we shall either win all or lose all, but ought rather to become friends of one another while we are still strong and successful. For thus we through you, and you through us, could play even a greater part in Greece than in times gone by. 6.3.18. Since these men were adjudged to have spoken rightly, the Lacedaemonians voted to accept the peace, with the provision that all should withdraw their governors from the cities, disband their armaments both on sea and on land, and leave the cities independent. And if any state should act in violation of this agreement, it was provided that any which so desired might aid the injured cities, but that any 371 B.C. which did not so desire was not under oath to be the ally of those who were injured.
10. Aristotle, Athenian Constitution, 28.2 (4th cent. BCE - 4th cent. BCE)

11. Demosthenes, Orations, 18.134, 19.209 (4th cent. BCE - 4th cent. BCE)

12. Hebrew Bible, Daniel, 3.1, 4.1 (2nd cent. BCE - 2nd cent. BCE)

3.1. אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃ 3.1. נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃ 4.1. חָזֵה הֲוֵית בְּחֶזְוֵי רֵאשִׁי עַל־מִשְׁכְּבִי וַאֲלוּ עִיר וְקַדִּישׁ מִן־שְׁמַיָּא נָחִת׃ 4.1. אֲנָה נְבוּכַדְנֶצַּר שְׁלֵה הֲוֵית בְּבֵיתִי וְרַעְנַן בְּהֵיכְלִי׃ 3.1. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon." 4.1. I Nebuchadnezzar was at rest in my house, and flourishing in my palace."
13. Septuagint, Judith, 4.3, 5.19 (2nd cent. BCE - 0th cent. CE)

4.3. For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation. 5.19. But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited.
14. Diodorus Siculus, Historical Library, 14.84.4 (1st cent. BCE - 1st cent. BCE)

14.84.4.  Something like the same eagerness for change infected all the cities, of which some expelled their Lacedaemonian garrisons and maintained their freedom, while others attached themselves to Conon. As for the Lacedaemonians, from this time they lost the sovereignty of the sea. Conon, having decided to sail with the entire fleet to Attica, put out to sea, and after bringing over to his cause the islands of the Cyclades, he sailed against the island of Cythera.
15. Plutarch, Agesilaus, 28.6 (1st cent. CE - 2nd cent. CE)

16. Plutarch, Pericles, 11.1 (1st cent. CE - 2nd cent. CE)

11.1. Then the aristocrats, aware even some time before this that Pericles was already become the greatest citizen, but wishing nevertheless to have some one in the city who should stand up against him and blunt the edge of his power, that it might not be an out and out monarchy, put forward Thucydides of Alopece, a discreet man and a relative of Cimon, to oppose him.
17. Epigraphy, Agora Xv, 46

18. Epigraphy, Ig I , 309, 392, 1032

19. Epigraphy, Ig I , 309, 392, 1032

20. Epigraphy, Ig Ii2, 4510, 47, 4960, 4962, 4969, 1199

21. Epigraphy, Ig Ii3, 292



Subjects of this text:

subject book bibliographic info
"historiography, classical" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
"moralising, implicit" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
ability to handle good fortune Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
aegospotami Athanassaki and Titchener, Plutarch's Cities (2022) 198
agesilaus Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
aischines, date of birth, embassies Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
ambassador, to/from sparta Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687, 1073, 1131
ambassador Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
aristides Athanassaki and Titchener, Plutarch's Cities (2022) 197
aristophon, leadership role Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
asklepios, introduction to athens Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
asklepios, orgeones Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
ateleia(i) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
blessings Gera, Judith (2014) 136
book of judith, chronology Gera, Judith (2014) 136
buthroton, cadmea, liberation of Athanassaki and Titchener, Plutarch's Cities (2022) 197
callias iii (fourth century) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
cephisodotus of cerameis Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
chares Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
charidemos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
choregos, dedications Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
citizen Athanassaki and Titchener, Plutarch's Cities (2022) 198
constitution Athanassaki and Titchener, Plutarch's Cities (2022) 198
councils and conferences Gera, Judith (2014) 136
ctesias Gera, Judith (2014) 136
curse tablets Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1131
cyriacus of ancona Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
daidouchos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
daniel, book, lxx versions Gera, Judith (2014) 136
demetrios of phaleron, research Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
demosthenes, attitude to thebes Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
demosthenes, politics Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
dexion Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
elections Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
epaminondas Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
eumolpidai Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
evaluation, internal Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
exile, captivity, and return, exodus, story of Gera, Judith (2014) 136
farm (isolated) Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1131
fire Gera, Judith (2014) 136
gold, statue Gera, Judith (2014) 136
gratitude Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
hegemony, theban Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
hekatostai records Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1131
herodotus Gera, Judith (2014) 136
hetairos/eia Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
horos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
humility Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
hypereides Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
justice, human Athanassaki and Titchener, Plutarch's Cities (2022) 197
kallias family of alopeke Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
kerykes Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
kimon, career Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
kleruch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1131
konon and kin, career Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
laches Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1073
leodamas Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
leptines Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
leuctra, battle of Athanassaki and Titchener, Plutarch's Cities (2022) 198
lycurgus Athanassaki and Titchener, Plutarch's Cities (2022) 197
lykourgos, speeches Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
lysander Athanassaki and Titchener, Plutarch's Cities (2022) 198
marathon, battle of Athanassaki and Titchener, Plutarch's Cities (2022) 197
medes and media Gera, Judith (2014) 136
melanopus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
miltiades Athanassaki and Titchener, Plutarch's Cities (2022) 197
nebuchadnezzar, biblical Gera, Judith (2014) 136
nebuchadnezzar, historical Gera, Judith (2014) 136
nebuchadnezzar of judith Gera, Judith (2014) 136
oligarchs, oligarchy, danger of return of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
oligarchy, the thirty Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
panhellenic Athanassaki and Titchener, Plutarch's Cities (2022) 198
parallelism Athanassaki and Titchener, Plutarch's Cities (2022) 197
passover Gera, Judith (2014) 136
pelopidas Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
pericles Athanassaki and Titchener, Plutarch's Cities (2022) 197
pharaoh Gera, Judith (2014) 136
philokrates of hagnous Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
phormion (general) Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
piety Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
plato Athanassaki and Titchener, Plutarch's Cities (2022) 197
prostration and bowing Gera, Judith (2014) 136
proxenos, proxenia Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
proxenos/y, of sparta Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687, 1181
quarry Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
quietism Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
red sea Gera, Judith (2014) 136
sacrifice Athanassaki and Titchener, Plutarch's Cities (2022) 198
salamis, battle of Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
shadrach, meshach, abed-nego Gera, Judith (2014) 136
socrates Athanassaki and Titchener, Plutarch's Cities (2022) 197
sophokles Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687
sparta, and athens Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 687, 1181
sparta, spartans, athenian relations with over time Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
sparta, spartans, in demosthenes Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
sparta, spartans, in hegemony period Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
sparta, spartans, in the post-leuctra period Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
sparta, spartans, in the pre-leuctra period Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
speeches Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
statue, hiero, spartan Athanassaki and Titchener, Plutarch's Cities (2022) 198
statue, lysander Athanassaki and Titchener, Plutarch's Cities (2022) 198
statues Gera, Judith (2014) 136
taxiarch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1073
thebes, thebans, athenian opponents of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
thebes, thebans, athenian supporters of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
thebes, thebans, culture and society of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
thebes, thebans, relations with athens, in general Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
themistocles Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198
thoukydides son of melesias Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
thrace Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
thucydides Gera, Judith (2014) 136; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 500
tyranny, danger of' Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
vignettes, moralising Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222
women Athanassaki and Titchener, Plutarch's Cities (2022) 198
xenophon, and cephisodotus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
xenophon, and envoys speeches Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 96
xenophon Athanassaki and Titchener, Plutarch's Cities (2022) 197, 198; Gera, Judith (2014) 136; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 222