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Tiresias: The Ancient Mediterranean Religions Source Database



11242
Xenophon, Memoirs, 1.1.19


καὶ γὰρ ἐπιμελεῖσθαι θεοὺς ἐνόμιζεν ἀνθρώπων οὐχ ὃν τρόπον οἱ πολλοὶ νομίζουσιν· οὗτοι μὲν γὰρ οἴονται τοὺς θεοὺς τὰ μὲν εἰδέναι, τὰ δʼ οὐκ εἰδέναι· Σωκράτης δὲ πάντα μὲν ἡγεῖτο θεοὺς εἰδέναι, τά τε λεγόμενα καὶ πραττόμενα καὶ τὰ σιγῇ βουλευόμενα, πανταχοῦ δὲ παρεῖναι καὶ σημαίνειν τοῖς ἀνθρώποις περὶ τῶν ἀνθρωπείων πάντων.For, like most men, indeed, he believed that the gods are heedful of mankind, but with an important difference; for whereas they do not believe in the omniscience of the gods, Socrates thought that they know all things, our words and deeds and secret purposes; that they are present everywhere, and grant signs to men of all that concerns man. IV. iii, 2; Cyropaedia I. vi. 46.


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

34 results
1. Hebrew Bible, Numbers, 16.15 (9th cent. BCE - 3rd cent. BCE)

16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ 16.15. And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’"
2. Hebrew Bible, Psalms, 90.8, 139.3-139.4 (9th cent. BCE - 3rd cent. BCE)

90.8. שת [שַׁתָּה] עֲוֺנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ׃ 139.3. אָרְחִי וְרִבְעִי זֵרִיתָ וְכָל־דְּרָכַי הִסְכַּנְתָּה׃ 139.4. כִּי אֵין מִלָּה בִּלְשׁוֹנִי הֵן יְהוָה יָדַעְתָּ כֻלָּהּ׃ 90.8. Thou hast set our iniquities before Thee, Our secret sins in the light of Thy countece." 139.3. Thou measurest my going about and my lying down, And art acquainted with all my ways." 139.4. For there is not a word in my tongue, But, lo, O LORD, Thou knowest it altogether."
3. Hebrew Bible, Jeremiah, 23.23-23.24, 32.19 (8th cent. BCE - 5th cent. BCE)

23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 23.24. אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃ 32.19. גְּדֹל הָעֵצָה וְרַב הָעֲלִילִיָּה אֲשֶׁר־עֵינֶיךָ פְקֻחוֹת עַל־כָּל־דַּרְכֵי בְּנֵי אָדָם לָתֵת לְאִישׁ כִּדְרָכָיו וְכִפְרִי מַעֲלָלָיו׃ 23.23. Am I a God near at hand, saith the LORD, And not a God afar off?" 23.24. Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD." 32.19. great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings;"
4. Homer, Iliad, 6.153 (8th cent. BCE - 7th cent. BCE)

6.153. /Howbeit, if thou wilt, hear this also, that thou mayest know well my lineage; and many there be that know it. There is a city Ephyre in the heart of Argos, pasture-land of horses, and there dwelt Sisyphus that was craftiest of men, Sisyphus, son of Aeolus; and he begat a son Glaucus;
5. Homer, Odyssey, 11.593 (8th cent. BCE - 7th cent. BCE)

6. Theognis, Elegies, 702-704, 701 (6th cent. BCE - 5th cent. BCE)

7. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

8. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

9. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

10. Antiphon, Fragments, None (5th cent. BCE - 5th cent. BCE)

11. Critias, Fragments, None (5th cent. BCE - 5th cent. BCE)

12. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE)

13. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

26d. Do I not even believe that the sun or yet the moon are gods, as the rest of mankind do? No, by Zeus, judges, since he says that the sun is a stone and the moon earth. Do you think you are accusing Anaxagoras, my dear Meletus, and do you so despise these gentlemen and think they are so unversed in letters as not to know, that the books of Anaxagoras the Clazomenian are full of such utterances? And forsooth the youth learn these doctrines from me, which they can buy sometime
14. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)

404c. ἐρατή ), as indeed, Zeus is said to have married her for love. But perhaps the lawgiver had natural phenomena in mind, and called her Hera ( Ἥρα ) as a disguise for ἀήρ (air), putting the beginning at the end. You would understand, if you were to repeat the name Hera over and over. And Pherephatta!—How many people fear this name, and also Apollo! I imagine it is because they do not know about correctness of names. You see they change the name to Phersephone and its aspect frightens them. But really the name indicates that the goddess is wise;
15. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

16. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

65c. and pleasure; take plenty of time, and answer to yourself whether pleasure or mind is more akin to truth. Pro. Why take time? For the difference, to my mind, is great. For pleasure is the greatest of impostors, and the story goes that in the pleasures of love, which are said to be the greatest, perjury is even pardoned by the gods, as if the pleasures were like children, utterly devoid of all sense.
17. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

18. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)

265c. Str. There are all the animals, and all the plants that grow out of the earth from seeds and roots, and all the lifeless substances, fusible and infusible, that are formed within the earth. Shall we say that they came into being, not having been before, in any other way than through God’s workmanship? Or, accepting the commonly expressed belief— Theaet. What belief? Str. That nature brings them forth from some self-acting cause, without creative intelligence. Or shall we say that they are created by reason and by divine knowledge that comes from God?
19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

183b. for while the latter would reproach him with adulation and ill-breeding, the former would admonish him and feel ashamed of his conduct. But in a lover all such doings only win him favor: by free grant of our law he may behave thus without reproach, as compassing a most honorable end. Strangest of all, he alone in the vulgar opinion has indulgence from the gods when he forsakes the vow he has sworn; for the vow of love-passion, they say, is no vow. So true it is that both god
20. Xenophon, Apology, 13 (5th cent. BCE - 4th cent. BCE)

21. Xenophon, Hellenica, 1.7.15, 4.3.13 (5th cent. BCE - 4th cent. BCE)

1.7.15. Then the Prytanes, stricken with fear, agreed to put the question,—all of them except Socrates, On Socrates’ conduct at this time cp. Plato, Apol. 32B and Xen. Mem. I. i. 18. the son of Sophroniscus; and he said that in no case would he act except in accordance with the law. 4.3.13. Now Agesilaus, on learning these things, at first was overcome with sorrow; but when he had considered that the most of his troops were the sort of men to share gladly in good fortune if good fortune came, but that if they saw anything unpleasant, they were under no compulsion to share in it, I.e., being practically volunteers (cp. ii. 4). —thereupon, changing the report, he said that word had come that Peisander was dead, but victorious in the naval battle.
22. Xenophon, Memoirs, 1.1.2-1.1.4, 1.1.11-1.1.15, 1.1.18, 1.1.20, 1.4, 1.4.18-1.4.19, 4.4.2, 4.4.19-4.4.24 (5th cent. BCE - 4th cent. BCE)

1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.11. He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.18. For instance, when he was on the Council and had taken the counsellor’s oath by which he bound himself to give counsel in accordance with the laws, it fell to his lot to preside in the Assembly when the people wanted to condemn Thrasyllus and Erasinides and their colleagues to death by a single vote. That was illegal, and he refused the motion in spite of popular rancour and the threats of many powerful persons. It was more to him that he should keep his oath than that he should humour the people in an unjust demand and shield himself from threats. 1.1.20. I wonder, then, how the Athenians can have been persuaded that Socrates was a freethinker, when he never said or did anything contrary to sound religion, and his utterances about the gods and his behaviour towards them were the words and actions of a man who is truly religious and deserves to be thought so. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 1.4.19. To me at least it seemed that by these sayings he kept his companions from impiety, injustice, and baseness, and that not only when they were seen by men, but even in solitude; since they ever felt that no deed of theirs could at any time escape the gods. 4.4.2. When chairman in the Assemblies he would not permit the people to record an illegal vote, but, upholding the laws, resisted a popular impulse that might even have overborne any but himself. 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. 4.4.22. And pray what sort of penalty is it, Socrates, that may not be avoided by parents and children who have intercourse with one another? The greatest, of course. For what greater penalty can men incur when they beget children than begetting them badly? 4.4.23. How do they beget children badly then, if, as may well happen, the fathers are good men and the mothers good women? Surely because it is not enough that the two parents should be good. They must also be in full bodily vigour: unless you suppose that those who are in full vigour are no more efficient as parents than those who have not yet reached that condition or have passed it. of course that is unlikely. Which are the better then? Those who are in full vigour, clearly. Consequently those who are not in full vigour are not competent to become parents? It is improbable, of course. In that case then, they ought not to have children? Certainly not. Therefore those who produce children in such circumstances produce them wrongly? I think so. Who then will be bad fathers and mothers, if not they? I agree with you there too. 4.4.24. Again, is not the duty of requiting benefits universally recognised by law? Yes, but this law too is broken. Then does not a man pay forfeit for the breach of that law too, in the gradual loss of good friends and the necessity of hunting those who hate him? Or is it not true that, whereas those who benefit an acquaintance are good friends to him, he is hated by them for his ingratitude, if he makes no return, and then, because it is most profitable to enjoy the acquaintance of such men, he hunts them most assiduously? Assuredly, Socrates, all this does suggest the work of the gods. For laws that involve in themselves punishment meet for those who break them, must, I think, be framed by a better legislator than man.
23. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE)

24. Anon., Psalms of Solomon, 9.4 (2nd cent. BCE - 1st cent. BCE)

25. Septuagint, Ecclesiasticus (Siracides), 17.15-17.20, 17.22-17.24 (2nd cent. BCE - 2nd cent. BCE)

17.15. Their ways are always before him,they will not be hid from his eyes. 17.17. He appointed a ruler for every nation,but Israel is the Lords own portion. 17.19. All their works are as the sun before him,and his eyes are continually upon their ways. 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads. 17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing.
26. Septuagint, 4 Maccabees, 13.19 (2nd cent. BCE - 2nd cent. BCE)

13.19. You are not ignorant of the affection of brotherhood, which the divine and all-wise Providence has bequeathed through the fathers to their descendants and which was implanted in the mother's womb.
27. Philo of Alexandria, Who Is The Heir, 246 (1st cent. BCE - 1st cent. CE)

246. But the attacks and conflicts of those powers which are not irreconcilable resemble the frequent effect of the discussions and quarrels about doctrines which arise among the Sophists. For inasmuch as they all labour for one end, namely the contemplation of the things of nature, they may be said to be friends; but inasmuch as they do not agree in their particular investigations they may be said to be in a state of domestic sedition; as, for instance, those who affirm the universe to be uncreated are at variance with those who insist upon its creation; and again those who urge that it will be destroyed are at strife with those who affirm that it is indeed perishable by nature but that it never will be destroyed, because it is held together by a more powerful chain, the will of the Creator. And again, those who affirm that there is nothing self-existent, but that everything has been created, are at variance with those who are of a contrary opinion. Those too, who say that man is the measure of all things, differ from those who would restrain the judicial faculties of the outward senses and of the intellect. And, in short, to sum up all these differences in a few words, those who represent everything as incomprehensible are at variance with those who say that a great number of things are properly understood.
28. Josephus Flavius, Jewish Antiquities, 4.42-4.43, 8.108 (1st cent. CE - 1st cent. CE)

4.42. When I lived a private quiet life, I left those good things which, by my own diligence, and by thy counsel, I enjoyed with Raguel my father-in-law; and I gave myself up to this people, and underwent many miseries on their account. I also bore great labors at first, in order to obtain liberty for them, and now in order to their preservation; and have always showed myself ready to assist them in every distress of theirs. 4.43. Now, therefore, since I am suspected by those very men whose being is owing to my labors, come thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to go to Egypt, and declare thy will to this people; 8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.”
29. Josephus Flavius, Jewish War, 5.413 (1st cent. CE - 1st cent. CE)

5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private?
30. Josephus Flavius, Against Apion, 2.294 (1st cent. CE - 1st cent. CE)

2.294. and what is more advantageous than mutual love and concord? and this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to condemn death when we are in war, and in peace to apply ourselves to our mechanical occupations, or to our tillage of the ground; while we in all things and all ways are satisfied that God is the inspector and governor of our actions.
31. New Testament, Apocalypse, 17.17 (1st cent. CE - 1st cent. CE)

17.17. For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished.
32. New Testament, Romans, 9.19 (1st cent. CE - 1st cent. CE)

9.19. You will say then to me, "Why does he still find fault? For who withstands his will?
33. Ps.-Philo, Biblical Antiquities, 21.2 (1st cent. CE - 2nd cent. CE)

34. Anon., Letter of Aristeas, 210, 234, 132

132. punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to


Subjects of this text:

subject book bibliographic info
agesilaus ii Wolfsdorf (2020), Early Greek Ethics, 424
amphiaraus,of oropos Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 49
anaxagoras Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
antiphon Hesk (2000), Deception and Democracy in Classical Athens, 182
apollo of delphi on,and socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
arginusae,battle of Wolfsdorf (2020), Early Greek Ethics, 424
aristotle,on oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
aristotle,on proper respect for gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
aristotle Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
celestial deities,and plato Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
celestial deities Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
chrysippus,on perjury Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
crime detection,and curses,as philosophical topic Hesk (2000), Deception and Democracy in Classical Athens, 182
crime detection,and curses,as theme in the sisyphus Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
critias Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
daimones,of plato Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
davies,m. Hesk (2000), Deception and Democracy in Classical Athens, 182
dead,the,divine guidance concerning Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
dead,the,funerals for Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
dead,the,service to Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
dedications,to amphiaraus Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 49
democritus Hesk (2000), Deception and Democracy in Classical Athens, 185
diagoras of melos Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
divination,and socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
divine laws Wolfsdorf (2020), Early Greek Ethics, 424
epicurus,and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
euripides,and good fiction Hesk (2000), Deception and Democracy in Classical Athens, 185
euripides,possible authorship of sisyphus Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
fiction,and paideia,as social benefit Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
fiction,and paideia,problematised in sisyphus Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
gods omniscience Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117, 118
gods will Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
heroes,as deities,service to Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
hygieia Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 49
moses Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117, 118
natural philosophy,socrates and prior tradition Wolfsdorf (2020), Early Greek Ethics, 424
noble lie,and religion Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
noble lie Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
oaths,and laws Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
oaths,and recognizing the gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
oaths,and xenoi Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths,aristotle on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths,chrysippus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths,cleanthes on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths,epicurus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths,of jurors Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
oaths,pythagoras on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155, 156; Wolfsdorf (2020), Early Greek Ethics, 424
on perjury Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
piety Wolfsdorf (2020), Early Greek Ethics, 424
plato,on social contract Hesk (2000), Deception and Democracy in Classical Athens, 185
prayers,propitiating the gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
proper respect for gods,and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155, 156
proper respect for gods,and socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
proper respect for gods,and sound thinking Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
proper respect for gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155, 156
propitiousness of gods,through prayer Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
protagoras,republic Hesk (2000), Deception and Democracy in Classical Athens, 185
protagoras Hesk (2000), Deception and Democracy in Classical Athens, 185
providence Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
pythagoras and pythagoreans,and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
recognizing the gods,and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
recognizing the gods,and socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
sacrifices,and apollo of delphi Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
sacrifices,and service to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
sacrifices,and socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
sacrifices,persuading the gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
samuel Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
sanctuaries,and apollo of delphi Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
sanctuaries,and service to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
satyr drama Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
saul Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
scodel,r. Hesk (2000), Deception and Democracy in Classical Athens, 182
service to gods',and apollo of delphi" Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
sisyphus,the,authorship of Hesk (2000), Deception and Democracy in Classical Athens, 182
sisyphus,the,doxography on Hesk (2000), Deception and Democracy in Classical Athens, 182
sisyphus,the Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
sisyphus Hesk (2000), Deception and Democracy in Classical Athens, 182, 185
socrates,piety Wolfsdorf (2020), Early Greek Ethics, 424
socratic literature,of xenophon Wolfsdorf (2020), Early Greek Ethics, 424
solomon Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
soteria' Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 49
sound thinking,of socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 155
stoicism Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 118
xenoi,and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
xenophanes Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 117
xenophon,and omniscient god Hesk (2000), Deception and Democracy in Classical Athens, 185
xenophon,on piety Wolfsdorf (2020), Early Greek Ethics, 424
xenophon,on socrates and natural philosophy Wolfsdorf (2020), Early Greek Ethics, 424
xenophon,works,memorabilia Hesk (2000), Deception and Democracy in Classical Athens, 185
xenophon Wolfsdorf (2020), Early Greek Ethics, 424
yunis,h. Hesk (2000), Deception and Democracy in Classical Athens, 182
zeus,and epicurus Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156