Tiresias: The Ancient Mediterranean Religions Source Database

11242

Xenophon, Memoirs, 2.1.28

τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.

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

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1. Hebrew Bible, Genesis, 9.20 (9th cent. BCE - 3rd cent. BCE) 9.20. And Noah, the man of the land, began and planted a vineyard."
2. Homer, Odyssey, 10.310-10.322, 10.371-10.387 (8th cent. BCE - 7th cent. BCE)
3. Antisthenes, Fragments, 22 (5th cent. BCE - 4th cent. BCE)
4. Antisthenes, Fragments, 22 (5th cent. BCE - 4th cent. BCE)
5. Aristophanes, Birds, 689-702, 707, 712, 716, 719, 688 (5th cent. BCE - 4th cent. BCE) 688. προσέχετε τὸν νοῦν τοῖς ἀθανάτοις ἡμῖν τοῖς αἰὲν ἐοῦσιν
6. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 30a. the things that are of most importance and caring more for what is of less worth. This I shall do to whomever I meet, young and old, foreigner and citizen, but most to the citizens, inasmuch as you are more nearly related to me. For know that the god commands me to do this, and I believe that no greater good ever came to pass in the city than my service to the god. For I go about doing nothing else than urging you, young and old, not to care for your persons or your property
7. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) 12e. Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro;
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 252c. Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings. You may believe this, or not; but the condition of lovers and the cause of it are just as I have said. Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved.
9. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) 320c. do not grudge us your demonstration.
10. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 177b. has had no song of praise composed for him by a single one of all the many poets that ever have been? And again, pray consider our worthy professors, and the eulogies they frame of Hercules and others in prose,—for example, the excellent Prodicus. This indeed is not so surprising but I recollect coming across a book by somebody, in which I found Salt superbly lauded for its usefulness, and many more such matter
11. Sophocles, Women of Trachis, 1100, 1264-1278, 1099 (5th cent. BCE - 5th cent. BCE) 1099. and that monstrous army of beasts with double form, hostile, going on hoofed feet, violent, lawless, of surpassing violence; you tamed the beast in Erymanthia, and underground the three-headed whelp of Hades, a resistless terror, offspring of the fierce Echidna; you tamed the dragon
12. Xenophon, The Persian Expedition, 3.1.11 (5th cent. BCE - 4th cent. BCE) 3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze.
13. Xenophon, The Education of Cyrus, 7.2.15 (5th cent. BCE - 4th cent. BCE) 7.2.15. But pray tell me, Croesus, he resumed, Croesus and the Pythian oracle what has come of your responses from the oracle at Delphi ? For it is said that Apollo has received much service from you and that everything that you do is done in obedience to him.
14. Xenophon, Memoirs, 1.3.6-1.3.7, 1.4.13, 2.1.1-2.1.18, 2.1.20-2.1.27, 2.1.29-2.1.34, 4.3.9 (5th cent. BCE - 4th cent. BCE) 1.3.6. Whenever he accepted an invitation to dinner, he resisted without difficulty the common temptation to exceed the limit of satiety; and he advised those who could not do likewise to avoid appetizers that encouraged them to eat and drink what they did not want: for such trash was the ruin of stomach and brain and soul. 1.3.7. I believe, he said in jest, it was by providing a feast of such things that Circe made swine; and it was partly by the prompting of Hermes, In Odyssey, X. 281 f. partly through his own self-restraint and avoidance of excessive indulgence in such things, that Odysseus was not turned into a pig. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 2.1.1. In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food? Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food. 2.1.2. Well, now, will not a desire for food naturally arise in both at certain times? Yes, naturally. Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger? The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure. And must not the same one be given power to resist thirst when both want to drink? Certainly. 2.1.3. And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be? To the same again. And the power to control his passions, so that he may not be hindered in doing necessary work? To the same again. And to which shall we give the habit of not shirking a task, but undertaking it willingly? That too will go to the one who is being trained to rule. And to which would the knowledge needful for overcoming enemies be more appropriately given? Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge. 2.1.4. Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink. Yes, certainly. Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so? 2.1.5. He agreed again. Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger? Yes, I think it is. 2.1.6. And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat? He agreed again. Don’t you think then, that one who is going to rule must adapt himself to bear them lightly? Certainly. 2.1.7. If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers? He agreed again. Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself? 2.1.8. I have; and I do not for a moment put myself in the category of those who want to be rulers. Cyropaedia I. vi. 7; vii. ii, 26 f. For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. 2.1.9. For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers : but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had. Here Socrates asked: 2.1.10. Shall we then consider whether the rulers or the ruled live the pleasanter life? Certainly, replied Aristippus. To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life? 2.1.11. Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness. 2.1.12. Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers 2.1.13. — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk? Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land. 2.1.14. A very cunning trick, that! cried Socrates, for ever since the death of Sinis and Sceiron and Procrustes Highwaymen slain by Theseus, Plutarch, Thes. c. 8 f. no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. 2.1.15. But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? 2.1.16. But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can’t run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants? 2.1.17. I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering. 2.1.18. What, Aristippus, exclaimed Socrates, don’t you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings.
15. Xenophon, Symposium, 3.2, 9.2 (5th cent. BCE - 4th cent. BCE) 3.2. Then Socrates resumed the conversation. These people, gentlemen, said he, show their competence to give us pleasure; and yet we, I am sure, think ourselves considerably superior to them. Will it not be to our shame, therefore, if we do not make even an attempt, while here together, to be of some service or to give some pleasure one to another? At that many spoke up: You lead the way, then, and tell us what to begin talking about to realize most fully what you have in mind. 9.2. After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together.
16. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)
17. Antisthenes of Rhodes, Fragments, 22 (3rd cent. BCE - 2nd cent. BCE)
18. Cicero, On Laws, 1.24-1.27 (2nd cent. BCE - 1st cent. BCE)
19. Cicero, On Duties, 1.118 (2nd cent. BCE - 1st cent. BCE) 1.118. Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam. 1.118.  For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth's estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance.
20. Cicero, Republic, 1.1, 1.4-1.7, 3.1 (2nd cent. BCE - 1st cent. BCE) 1.1. im petu liberavissent, nec C. Duelius, A. Atilius, L. Metellus terrore Karthaginis, non duo Scipiones oriens incendium belli Punici secundi sanguine suo restinxissent, nec id excitatum maioribus copiis aut Q. Maximus enervavisset aut M. Marcellus contudisset aut a portis huius urbis avolsum P. Africanus compulisset intra hostium moenia. M. vero Catoni, homini ignoto et novo, quo omnes, qui isdem rebus studemus, quasi exemplari ad industriam virtutemque ducimur, certe licuit Tusculi se in otio delectare salubri et propinquo loco. Sed homo demens, ut isti putant, cum cogeret eum necessitas nulla, in his undis et tempestatibus ad summam senectutem maluit iactari quam in illa tranquillitate atque otio iucundissime vivere. Omitto innumerabilis viros, quorum singuli saluti huic civitati fuerunt, et quia sunt haud procul ab aetatis huius memoria, commemorare eos desino, ne quis se aut suorum aliquem praetermissum queratur. Unum hoc definio, tantam esse necessitatem virtutis generi hominum a natura tantumque amorem ad communem salutem defendendam datum, ut ea vis omnia blandimenta voluptatis otiique vicerit. 1.1. Plin. Nat. praef. 7 nec docti/ssimis. †Manium Persium haec le/gere nolo, Iu/nium Congu/m volo. 1.4. His rationibus tam certis tamque inlustribus opponuntur ab iis, qui contra disputant, primum labores, qui sint re publica defendenda sustinendi, leve sane inpedimentum vigilanti et industrio, neque solum in tantis rebus, sed etiam in mediocribus vel studiis vel officiis vel vero etiam negotiis contemnendum. Adiunguntur pericula vitae, turpisque ab his formido mortis fortibus viris opponitur, quibus magis id miserum videri solet, natura se consumi et senectute, quam sibi dari tempus, ut possint eam vitam, quae tamen esset reddenda naturae, pro patria potissimum reddere. Illo vero se loco copiosos et disertos putant, cum calamitates clarissimorum virorum iniuriasque iis ab ingratis inpositas civibus colligunt. 1.4. Non. p. 276M Cognoscere mehercule, inquit, consuetudinem istam et studium sermonis. 1.5. Hinc enim illa et apud Graecos exempla, Miltiadem, victorem domitoremque Persarum, nondum sanatis volneribus iis, quae corpore adverso in clarissima victoria accepisset, vitam ex hostium telis servatam in civium vinclis profudisse, et Themistoclem patria, quam liberavisset, pulsum atque proterritum non in Graeciae portus per se servatos, sed in barbariae sinus confugisse, quam adflixerat; nec vero levitatis Atheniensium crudelitatisque in amplissimos civis exempla deficiunt; quae nata et frequentata apud illos etiam in gravissumam civitatem nostram dicuntur redundasse; 1.5. Lactant. Div. Inst. 3.16.5 Profecto omnis istorum disputatio, quamquam uberrimos fontes virtutis et scientiae continet, tamen collata cum eorum actis perfectisque rebus vereor ne non tantum videatur attulisse negotii hominibus, quantam oblectationem. 1.6. nam vel exilium Camilli vel offensio commemoratur Ahalae vel invidia Nasicae vel expulsio Laenatis vel Opimii damnatio vel fuga Metelli vel acerbissima C. Marii clades principum que caedes vel eorum multorum pestes, quae paulo post secutae sunt. Nec vero iam meo nomine abstinent et, credo, quia nostro consilio ac periculo sese in illa vita atque otio conservatos putant, gravius etiam de nobis queruntur et amantius. Sed haud facile dixerim, cur, cum ipsi discendi aut visendi causa maria tramittant 1.6. Arusianus Messius GL 7.457K A qua isti avocabant. 1.7. salvam esse consulatu abiens in contione populo Romano idem iurante iuravissem, facile iniuriarum omnium compensarem curam et molestiam. Quamquam nostri casus plus honoris habuerunt quam laboris neque tantum molestiae, quantum gloriae, maioremque laetitiam ex desiderio bonorum percepimus quam ex laetitia improborum dolorem. Sed si aliter, ut dixi, accidisset, qui possem queri? cum mihi nihil inproviso nec gravius, quam exspectavissem, pro tantis meis factis evenisset. Is enim fueram, cui cum liceret aut maiores ex otio fructus capere quam ceteris propter variam suavitatem studiorum, in quibus a pueritia vixeram, aut si quid accideret acerbius universis, non praecipuam, sed parem cum ceteris fortunae condicionem subire, non dubitaverim me gravissimis tempestatibus ac paene fulminibus ipsis obvium ferre conservandorum civium causa meisque propriis periculis parere commune reliquis otium. 3.1. Non. 301M Est igitur quiddam turbulentum in hominibus singulis, quod vel exultat voluptate vel molestia frangitur.
21. Ovid, Amores, 3.1 (1st cent. BCE - missingth cent. CE)
22. Philo of Alexandria, On The Sacrifices of Cain And Abel, 22-32, 21 (1st cent. BCE - missingth cent. CE) 21. For two women live with each individual among us, both unfriendly and hostile to one another, filling the whole abode of the soul with envy, and jealousy, and contention; of these we love the one looking upon her as being mild and tractable, and very dear to and very closely connected with ourselves, and she is called pleasure; but the other we detest, deeming her unmanageable, savage, fierce, and most completely hostile, and her name is virtue. Accordingly, the one comes to us luxuriously dressed in the guise of a harlot and prostitute, with mincing steps, rolling her eyes about with excessive licentiousness and desire, by which baits she entraps the souls of the young, looking about with a mixture of boldness and impudence, holding up her head, and raising herself above her natural height, fawning and giggling, having the hair of her head dressed with most superfluous elaborateness, having her eyes pencilled, her eyebrows covered over, using incessant warm baths, painted with a fictitious colour, exquisitely dressed with costly garments, richly embroidered, adorned with armlets, and bracelets, and necklaces, and all other ornaments which can be made of gold, and precious stones, and all kinds of female decorations; loosely girdled, breathing of most fragrant perfumes, thinking the whole market her home; a marvel to be seen in the public roads, out of the scarcity of any genuine beauty, pursuing a bastard elegance.
23. Philo of Alexandria, Allegorical Interpretation, 3.113 (1st cent. BCE - missingth cent. CE)
24. Philo of Alexandria, That God Is Unchangeable, 67 (1st cent. BCE - missingth cent. CE) 67. Therefore the lawgiver, being a most admirable physician of the passions and diseases of the soul, has proposed to himself one task and one end, namely, to eradicate the diseases of the mind by the roots, so that there may not be a single one left behind to put forth any shoot of incurable distemper.
25. Apollodorus, Bibliotheca, 2.4.8 (1st cent. CE - 2nd cent. CE) 2.4.8. πρὸ τοῦ δὲ Ἀμφιτρύωνα παραγενέσθαι εἰς Θήβας Ζεύς, διὰ νυκτὸς ἐλθὼν καὶ τὴν μίαν τριπλασιάσας νύκτα, 3 -- ὅμοιος Ἀμφιτρύωνι γενόμενος Ἀλκμήνῃ συνευνάσθη καὶ τὰ γενόμενα περὶ 1 -- Τηλεβοῶν διηγήσατο. Ἀμφιτρύων δὲ παραγενόμενος, ὡς οὐχ ἑώρα φιλοφρονουμένην πρὸς αὐτὸν τὴν γυναῖκα, ἐπυνθάνετο τὴν αἰτίαν· εἰπούσης δὲ ὅτι τῇ προτέρᾳ νυκτὶ παραγενόμενος αὐτῇ συγκεκοίμηται, μανθάνει παρὰ Τειρεσίου τὴν γενομένην τοῦ Διὸς συνουσίαν. Ἀλκμήνη δὲ δύο ἐγέννησε παῖδας, Διὶ μὲν Ἡρακλέα, μιᾷ νυκτὶ πρεσβύτερον, Ἀμφιτρύωνι δὲ Ἰφικλέα. τοῦ δὲ παιδὸς ὄντος ὀκταμηνιαίου δύο δράκοντας ὑπερμεγέθεις Ἥρα ἐπὶ τὴν εὐνὴν ἔπεμψε, διαφθαρῆναι τὸ βρέφος θέλουσα. ἐπιβοωμένης δὲ Ἀλκμήνης Ἀμφιτρύωνα, Ἡρακλῆς διαναστὰς ἄγχων ἑκατέραις ταῖς χερσὶν αὐτοὺς διέφθειρε. Φερεκύδης δέ φησιν Ἀμφιτρύωνα, βουλόμενον μαθεῖν ὁπότερος ἦν τῶν παίδων ἐκείνου, τοὺς δράκοντας εἰς τὴν εὐνὴν ἐμβαλεῖν, καὶ τοῦ μὲν Ἰφικλέους φυγόντος τοῦ δὲ Ἡρακλέους ὑποστάντος μαθεῖν ὡς Ἰφικλῆς ἐξ αὐτοῦ γεγέννηται.
26. Dio Chrysostom, Orations, 1.7, 8.25-8.35 (1st cent. CE - missingth cent. CE) 8.25.  and now from that time forth the man goes on living as a pig or a wolf. Pleasure also brings divers and deadly vipers into being, and other crawling things that attend constantly upon her as they lie about her doors, and though yearning for pleasure and serving her, they yet suffer a thousand hardships all in vain. 8.26.  For pleasure, after overpowering and taking possession of her victims, delivers them over to hardships, the most hateful and most difficult to endure. "This is the contest which I steadfastly maintain, and in which I risk my life against pleasure and hardship, yet not a single wretched mortal gives heed to me, but only to the jumpers and runners and dancers. 8.27.  Neither, indeed, did men have eyes for struggles and labours of Heracles or have any interest in them, but perhaps even then they were admiring certain athletes such as Zetes, Calaïs, Peleus, and other like runners and wrestlers; and some they would admire for their beauty and others for their wealth, as, for example, Jason and Cinyras. 8.28.  About Pelops, too, the story ran that he had an ivory shoulder, as if there were any use in a man having a golden or ivory hand or eyes of diamond or malachite; but the kind of soul he had men did not notice. As for Heracles, they pitied him while he toiled and struggled and called him the most 'trouble-ridden,' or wretched, of men; indeed, this is why they gave the name 'troubles,' or tasks, to his labours and works, as though a laborious life were a trouble-ridden, or wretched life; but now that he is dead they honour him beyond all others, deify him, and say he has Hebe to wife, and all pray to him that they may not themselves be wretched — to him who in his labours suffered wretchedness exceedingly great. 8.29.  "They have an idea, too, that Eurystheus had him in his power and ordered him about, Eurystheus, whom they considered a worthless fellow and to whom no one ever prayed or sacrificed. Heracles, however, roved over all Europe and Asia, though he did not look at all like any of these athletes; 8.30.  for where could he have penetrated, had he carried so much flesh or required so much meat or drink into such depths of sleep? No, he was as alert and lean like a lion, keen of eye and ear, recking naught of cold or heat, having no use for bed, shawl, or rug, clad in a dirty skin, with an air of hunger about him, as he succoured the good and punished the bad. 8.31.  And because Diomede, the Thracian, wore such fine raiment and sat upon a throne drinking the livelong day in high revel, and treated strangers unrighteously as well as his own subjects, and kept a large stable, Heracles smote him with his club and smashed him as if he had been an old jar. Then Geryones, who had ever so many cattle and was the richest of all western lords and the most arrogant, he also killed along with his brothers and drove his cattle away. 8.32.  And when he found Busiris very diligently training, eating the whole day long, and exceeding proud of his wrestling, Heracles burst him open like an over-filled bag by dashing him to the ground. He loosed the girdle of the Amazon, who tried to coquet with him and thought to win by means of her beauty. For he both consorted with her and made her understand that he could never be overcome by beauty and would never tarry far away from his own possessions for a woman's sake. 8.33.  And Prometheus, whom I take to have been a sort of sophist, he found being destroyed by popular opinion; for his liver swelled and grew whenever he was praised and shrivelled again when he was censured. So he took pity on him, frightened . . , and thus relieved him of his vanity and inordinate ambition; and straightway he disappeared after making him whole. "Now in all those exploits he was not doing a favour to Eurystheus at all. 8.34.  And as to the golden apples that he got and brought back — I mean those of the Hesperides — he did give them to him, since he had no use for them himself, but told him to keep them and go hang; for he explained that apples of gold are of no use to a man, nor had the Hesperides, either, found them to be. Then, finally, when he was growing ever slower and weaker, from fear that he would not be able to live as before, and besides, I suppose, because he was attacked by some disease, he made the best provision that was humanly possible for himself, for he reared a pyre of the very driest wood in the courtyard and showed that he minded the fiery heat precious little. 8.35.  But before that, to avoid creating the opinion that he did only impressive and mighty deeds, he went and removed and cleaned away the dung in the Augean stables, that immense accumulation of many years. For he considered that he ought to fight stubbornly and war against opinion as much as against wild beasts and wicked men.
27. New Testament, Luke, 1.26, 3.23, 4.1-4.15, 4.22, 4.43 (1st cent. CE - 1st cent. CE) 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent.
28. New Testament, Mark, 3.31-3.35 (1st cent. CE - 1st cent. CE) 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother.
29. New Testament, Matthew, 1.24-1.25, 4.1-4.11 (1st cent. CE - 1st cent. CE) 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him.
30. Plutarch, Cicero, 24 (1st cent. CE - 2nd cent. CE)
31. Quintilian, Institutes of Oratory, 9.2.36 (1st cent. CE - 1st cent. CE) 9.2.36.  Again, we often personify the abstract, as Virgil does with Fame, or as Xenophon records that Prodicus did with Virtue and Pleasure, or as Ennius does when, in one of his satires, he represents Life and Death contending with one another. We may also introduce some imaginary person without identifying him, as we do in the phrases, "At this point some one will interpose," or, "Some one will say.
32. Seneca The Younger, Hercules Oetaeus, 1990 (1st cent. CE - 1st cent. CE)
33. Silius Italicus, Punica, 4.454-4.471, 13.388-13.392, 15.18-15.31 (1st cent. CE - 2nd cent. CE)
34. Lucian, The Dream, Or Lucianãƒæ’ƀ™Ãƒâ€ Ã‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚¬Šãƒæ’ƀ™Ãƒâ¢Ã€Šâ¬Ã…¡'S Career, 10 (2nd cent. CE - 2nd cent. CE)
35. Sextus, Against The Mathematicians, 9.54 (2nd cent. CE - 3rd cent. CE)
36. Diogenes Laertius, Lives of The Philosophers, 6.13, 6.70-6.71, 6.104-6.105, 7.3, 7.31, 9.51 (3rd cent. CE - 3rd cent. CE) 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 6.70. He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective. 6.71. Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 6.105. They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates. 7.3. As he went on reading the second book of Xenophon's Memorabilia, he was so pleased that he inquired where men like Socrates were to be found. Crates passed by in the nick of time, so the bookseller pointed to him and said, Follow yonder man. From that day he became Crates's pupil, showing in other respects a strong bent for philosophy, though with too much native modesty to assimilate Cynic shamelessness. Hence Crates, desirous of curing this defect in him, gave him a potful of lentil-soup to carry through the Ceramicus; and when he saw that he was ashamed and tried to keep it out of sight, with a blow of his staff he broke the pot. As Zeno took to flight with the lentil-soup flowing down his legs, Why run away, my little Phoenician? quoth Crates, nothing terrible has befallen you. 7.31. We have ourselves mentioned the manner of Zeno's death in the Pammetros (a collection of poems in various metres):The story goes that Zeno of Citium after enduring many hardships by reason of old age was set free, some say by ceasing to take food; others say that once when he had tripped he beat with his hand upon the earth and cried, I come of my own accord; why then call me?For there are some who hold this to have been the manner of his death.So much then concerning his death.Demetrius the Magnesian, in his work on Men of the Same Name, says of him: his father, Mnaseas, being a merchant often went to Athens and brought away many books about Socrates for Zeno while still a boy. 9.51. Protagoras was the first to maintain that there are two sides to every question, opposed to each other, and he even argued in this fashion, being the first to do so. Furthermore he began a work thus: Man is the measure of all things, of things that are that they are, and of things that are not that they are not. He used to say that soul was nothing apart from the senses, as we learn from Plato in the Theaetetus, and that everything is true. In another work he began thus: As to the gods, I have no means of knowing either that they exist or that they do not exist. For many are the obstacles that impede knowledge, both the obscurity of the question and the shortness of human life.
37. Vergil, Aeneis, 6.146-6.148, 6.211, 12.940 6.146. This be the portal where the murky wave 6.147. of swollen Acheron o'erflows its bound 6.148. Here let me enter and behold the face

Subjects of this text:

subject	book bibliographic info
achilles,choice of	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
adventure	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
aeneas	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
agriculture,success in,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
alcestis and eurydice	Edmunds (2021), Greek Myth, 20
allegory/allegorization	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
antisthenes,aretē in	Wolfsdorf (2020), Early Greek Ethics, 355
antisthenes,on body and soul	Wolfsdorf (2020), Early Greek Ethics, 355
antisthenes,on walls of reasoning	Wolfsdorf (2020), Early Greek Ethics, 355
antisthenes,works and themes	Wolfsdorf (2020), Early Greek Ethics, 355
antisthenes	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9; Wolfsdorf (2020), Early Greek Ethics, 355
apollo of delphi on,and socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
ares	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
aretē/-a (virtue,excellence),in antisthenes	Wolfsdorf (2020), Early Greek Ethics, 355
aretē/-a (virtue,excellence),in prodicus heracles story	Wolfsdorf (2020), Early Greek Ethics, 198
aristippus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
aristippus of cyrene,xenophons portrayal	Wolfsdorf (2020), Early Greek Ethics, 198
aristotle,ethics and politics of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
aristotle,god in	Wolfsdorf (2020), Early Greek Ethics, 208
aristotle	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
atheism	Wolfsdorf (2020), Early Greek Ethics, 208
athenaeus (author),compositional drift (the pelling principle)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
athenaeus (author),fragmentary writers and	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
athenaeus (author)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
autonomy	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
calypso	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
charis,as human-god relationship	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
choice	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
cicero	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
circe	Edmunds (2021), Greek Myth, 20
cleanthes,zeno as follower of	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
convention,challenges to	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
cornutus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
cosmetics	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
ctesias of cnidus	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
cynics/cynicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
cynics	Wolfsdorf (2020), Early Greek Ethics, 355
dearness to god,and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
dearness to god,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
death	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
decadence,processes of	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
demetrius of magnesia	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
desire	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
dikê/δίκη	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 254
dillon,john	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
dio chrysostom	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
diogenes,the cynic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
diogenes laertius	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
diogenes of sinope	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
dionysus and ariadne,marriage of	Edmunds (2021), Greek Myth, 20
divination	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
effeminacy	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
enkrateia	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
epic	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
eros	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
ethics,ethical philosophy	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
ethics,influence of socrates on	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
ethics	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
etymology	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 254
eudaimonia,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
eupatheiai	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
eurystheus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
exempla tradition	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
fate,fates	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
figures of speech,personification	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
foolishness	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
freedom	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
golden bough	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
goodness,good life	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
gray,v.	Wolfsdorf (2020), Early Greek Ethics, 208
greek learning	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
hair	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
hannibal	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
health,as object of prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
health,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
hellenistic philosophy,ethics of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
heracles/hercules,allegorization of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
heracles/hercules,christian literature	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
heracles/hercules,jesus parallels	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
heracles/hercules,new testament	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
heracles/hercules,philosophic ideal	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
heracles/hercules,son of zeus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
heracles/hercules	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652, 661
heracles	Edmunds (2021), Greek Myth, 20; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277, 408; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
heracles myth	Wolfsdorf (2020), Early Greek Ethics, 198
hercules,choice of	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 49, 54
hercules	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
hero	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
herodorus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
herodotus	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
heroism	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
hesitation	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
historiography,hellenistic	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
historiography,roman	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
honouring the gods,and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
honouring the gods,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
honouring the gods,through sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
incompatibility	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
injustice	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 254
isocrates	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
jesus,as heracles	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
judaism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
labor,labors (labor,labores)	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
littlewood,joy	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 54
lucian of samosata	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
macedonia	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
mckeown,james	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 54
middle stoa	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
morgan,kathryn	Edmunds (2021), Greek Myth, 20
narrators,rival	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
ninyas (king of assyria)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
norden,eduard	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
odysseus	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
orpheus	Edmunds (2021), Greek Myth, 20
ovid,second edition of amores	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 54
ovid,tragedy and elegy in amores	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 49, 54
paideia	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
pallas,son of evander	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
paradox	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
parallels/parallelism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
paris,judgment of	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
passions,cardinal	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
peace,beneficial	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
penelope	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
persians	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
philosophy	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
plato,myth of er	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
plato	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
pleasure	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
plotinus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
plutarch	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
prayers,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
prayers,and dearness to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
prayers,and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
prayers,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31, 40
prayers,objects of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
prayers,proper	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
prodicus,heracles choice story	Wolfsdorf (2020), Early Greek Ethics, 198, 208, 355
prodicus,life	Wolfsdorf (2020), Early Greek Ethics, 198
prodicus,religious beliefs	Wolfsdorf (2020), Early Greek Ethics, 208
prodicus	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Edmunds (2021), Greek Myth, 20; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316; Wolfsdorf (2020), Early Greek Ethics, 198, 208
prodicus choice of hercules	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 49, 54
prodicus myth	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
proper respect for gods,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
proper respect for gods,and dearness to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
proper respect for gods,and justice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
proper respect for gods,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
proper respect for gods,through prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
proper respect for gods,through sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
propitiousness of gods,benefits from	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
propitiousness of gods,through service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
propitiousness of gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
proserpina	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
protagoras,on gods	Wolfsdorf (2020), Early Greek Ethics, 208
proverbs	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
punic wars,second	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
raphael	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
reason	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
reception,literary	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
religion,in aristotle	Wolfsdorf (2020), Early Greek Ethics, 208
religion,in prodicus	Wolfsdorf (2020), Early Greek Ethics, 208
religious correctness,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
religious correctness,and honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
religious correctness,and justice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
religious correctness,and sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
religious correctness,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
religious correctness,rewards and punishments	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
reproach	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
resurrection	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
rule	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
sacrifices,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
sacrifices,and dearness to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
sacrifices,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
samosata	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
sardanapalus (king of assyria)	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
scipio africanus,imitatio of alexander the great by	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
scipio africanus,meeting with virtus and voluptas	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
scipio the elder,father of africanus	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
searching for wisdom,for zeno	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
searching for wisdom,stoics as followers of	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
self,concepts of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
self-mastery	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
seneca	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
service to gods'" "162.0_31@service to gods'"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
service to gods',and charis"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
service to gods',and justice"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
service to gods',and sound thinking"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
service to gods',propitiating the gods"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
service to gods',rewards of" '175.0_652@antisthenes	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
silius italicus,and cicero	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
silius italicus,and ennius	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
silius italicus,and homer	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
silius italicus,and lucretius	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
silius italicus,and the tradition on kingship	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
silius italicus,nekyia in	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
slavery,slaves	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
slaves and slavery,serving the gods as	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 31
smindyrides of sybaris	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
socrates,and prodicus	Wolfsdorf (2020), Early Greek Ethics, 198
socrates,influence on ethics	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
socrates	Edmunds (2021), Greek Myth, 20
softness/weakness	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
sophrosyne	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
soul,diseases of	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
stoa	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
strength of body,as object of prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
strength of body,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
symposium	Edmunds (2021), Greek Myth, 20
synonymy	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 254
themistius	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
theophrastus	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277, 408
third ways	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
timaeus of tauromenium	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277
toil	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
tradition,christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
turnus	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115
two ways	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
tyranny/despotism	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408
tyrant	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
underworld	Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316
urevangelium	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 661
vice	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
vices,primary	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
virtue,cardinal	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
virtue	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277, 408; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
war,success in,and divination	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
war,success in,as object of prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
war,success in,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
wealth,and divination	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
wealth,as object of prayer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
wealth,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40
will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
wisdom (sophia),arrival in athens	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
wisdom (sophia),bringing socratic books	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
wisdom (sophia),crates the cynic	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
wisdom (sophia),hearing xenophons memorabilia'	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
wisdom (sophia),xenophon	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 138
wise man	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9
xenophon,as source for prodicus	Wolfsdorf (2020), Early Greek Ethics, 198
xenophon	Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89
zeus,son of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652
zeus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652