Tiresias: The Ancient Mediterranean Religions Source Database

11242

Xenophon, Memoirs, 2.2.13

ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.

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

26 results
1. Hesiod, Works And Days, 336 (8th cent. BCE - 7th cent. BCE) 336. Should not be seized – god-sent, it’s better far.
2. Homer, Odyssey, 10.521-10.526, 11.540 (8th cent. BCE - 7th cent. BCE)
3. Aeschylus, Libation-Bearers, 125-127, 139-148, 124 (6th cent. BCE - 5th cent. BCE) 124. κῆρυξ μέγιστε τῶν ἄνω τε καὶ κάτω 124. ἄρηξον, Ἑρμῆ χθόνιε, κηρύξας ἐμοὶ 124. Supreme herald of the realm above and the realm below, O Hermes of the nether world, come to my aid
4. Pindar, Pythian Odes, 5.93-5.95 (6th cent. BCE - 5th cent. BCE)
5. Aristophanes, Frogs, 146, 145 (5th cent. BCE - 4th cent. BCE) 145. δεινότατα. μή μ' ἔκπληττε μηδὲ δειμάτου:
6. Euripides, Helen, 962-968, 961 (5th cent. BCE - 5th cent. BCE) 961. λέξω τάδ' ἀμφὶ μνῆμα σοῦ πατρὸς πόθῳ:
7. Euripides, Orestes, 1239, 1233 (5th cent. BCE - 5th cent. BCE) 1233. O kinsman of my father, Agamemnon, hear my prayers also; save your children. Oreste
8. Isaeus, Orations, 2.10, 6.65, 8.38-8.39 (5th cent. BCE - 4th cent. BCE)
9. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) 14b. Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.
10. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) 507a. And the orderly one is temperate? Most necessarily. So the temperate soul is good. For my part, I can find nothing to say in objection to this, my dear Callicles; but if you can, do instruct me. Call. Proceed, good sir. Soc. I say, then, that if the temperate soul is good, one that is in the opposite state to this sensible one is bad; and that was the senseless and dissolute one. Certainly. And further, the sensible man will do what is fitting as regards both gods and men; for he could not be sensible if he did what was unfitting. That must needs be so. And again, when he does what is fitting
11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 273e. and is able to divide things by classes and to comprehend particulars under a general idea, he will never attain the highest human perfection in the art of speech. But this ability he will not gain without much diligent toil, which a wise man ought not to undergo for the sake of speaking and acting before men, but that he may be able to speak and to do everything, so far as possible
13. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) 290e. and if he happens to have forced his way to the throne from some other class, he must enroll himself in the class of priests afterwards; and among the Greeks, too, you would find that in many states the performance of the greatest public sacrifices is a duty imposed upon the highest officials. Yes, among you Athenians this is very plain, for they say the holiest and most national of the ancient sacrifices are performed by the man whom the lot has chosen to be the King. Y. Soc. Yes, certainly.
14. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art
15. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 27c. Tim. Nay, as to that, Socrates, all men who possess even a small share of good sense call upon God always at the outset of every undertaking, be it small or great; we therefore who are purposing to deliver a discourse concerning the Universe, how it was created or haply is uncreate, must needs invoke Gods and Goddesses (if so be that we are not utterly demented), praying that all we say may be approved by them in the first place, and secondly by ourselves. Grant, then, that we have thus duly invoked the deities;
16. Xenophon, The Persian Expedition, 1.2.10, 7.8.3 (5th cent. BCE - 4th cent. BCE) 7.8.3. And Xenophon said, Well, really, with weather of the sort you describe and provisions used up and no chance even to get a smell of wine, when many of us were becoming exhausted with hardships and the enemy were at our heels, if at such a time as that I wantonly abused you, I admit that I am more wanton even than the ass, which, because of its wantonness, so the saying runs, is not subject to fatigue. Nevertheless, do tell us, he said, for what reason you were struck. 7.8.3. But when the Lampsacenes sent gifts of hospitality to Xenophon and he was sacrificing to Apollo, he gave Eucleides a place beside him; and when Eucleides saw the vitals of the victims, he said that he well believed that Xenophon had no money. But I am sure, he went on, that even if money should ever be about to come to you, some obstacle always appears—if nothing else, your own self. In this Xenophon agreed with him.
17. Xenophon, Apology, 11 (5th cent. BCE - 4th cent. BCE)
18. Xenophon, Hellenica, 1.4.12, 1.4.18, 1.7, 3.3.3-3.3.4, 3.4.23, 4.3.13, 5.4.4 (5th cent. BCE - 4th cent. BCE) 1.4.12. And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business. 1.4.18. Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. 3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state. 3.3.4. After hearing such arguments from both claimants the state chose Agesilaus king. When Agesilaus had been not yet a year in the kingly office, once while he was offering one of the appointed sacrifices in behalf of the state, the seer said that the gods revealed a conspiracy of the most 397 B.C. terrible sort. And when he sacrificed again, the seer said that the signs appeared still more terrible. And upon his sacrificing for the third time, he said: Agesilaus, just such a sign is given me as would be given if we were in the very midst of the enemy. There-upon they made offerings to the gods who avert evil and to those who grant safety, and having with difficulty obtained favourable omens, ceased sacrificing. And within five days after the sacrifice was ended a man reported to the ephors a conspiracy, and Cinadon as the head of the affair. 3.4.23. Then Agesilaus, aware that the infantry of the enemy was not yet at hand, while on his side none of the arms which had been made ready was missing, deemed it a fit time to join battle if he could. Therefore, after offering sacrifice, he at once led his phalanx against the opposing line of horsemen, ordering the first ten year-classes Cp. II. iv. 32 and the note thereon. of the hoplites to run to close quarters with the enemy, and bidding the peltasts lead the way at a double-quick. He also sent word to his cavalry to attack, in the assurance that he and the whole army were following them. 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. 5.4.4. As for Phillidas, since the polemarchs always celebrate a festival of Aphrodite upon the expiration of their term of office, he was making all the arrangements for them, and in particular, having long ago promised to bring them women, and the most stately and beautiful women there were in Thebes, he said he would do so at that time. And they — for they were that sort of men — expected to spend the night very pleasantly.
19. Xenophon, The Education of Cyrus, 7.2.19-7.2.20 (5th cent. BCE - 4th cent. BCE) 7.2.20. Knowing thyself, O Croesus—thus shalt thou live and be happy. There is a reference to the famous inscription on the temple at Delphi — γνῶθι σεαυτόν.
20. Xenophon, Memoirs, 1.1.2, 1.1.20, 1.3.1, 1.3.3, 4.3.2, 4.3.16-4.3.18, 4.7.6 (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. 1.1.20. 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. 1.3.1. In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these. First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as What is my duty about sacrifice? or about cult of ancestors. For the answer of the Priestess is, Follow the custom of the State: that is the way to act piously. And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly. 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 4.3.2. In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? 4.3.18. Thus by precept and by example alike he strove to increase in his companions Piety and Prudence. 4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery.
21. Aeschines, Letters, 1.13, 1.19, 1.188, 3.18 (4th cent. BCE - 4th cent. BCE)
22. Aristotle, Athenian Constitution, 55.2-55.3, 57.4 (4th cent. BCE - 4th cent. BCE)
23. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)
24. Porphyry, On Abstinence, 2.16 (3rd cent. CE - 4th cent. CE) 2.16. 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the [statues of the] Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen. SPAN
25. Demosthenes, Orations, 24.107, 58.27
26. Lysias, Orations, 26.8

Subjects of this text:

subject	book bibliographic info
achilles tatius	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
afterlife,continuation model	Wolfsdorf (2020), Early Greek Ethics, 550
afterlife	Wolfsdorf (2020), Early Greek Ethics, 550
agesilaus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
agora xi–xiii	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 15
agriculture,success in,as reward for service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
alcestis	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
anaxagoras	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
ancestor cults	Wolfsdorf (2020), Early Greek Ethics, 550
apollo of delphi on,determining elements of cult	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
archaeology,monuments	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
archons pray and sacrifice for athens	Parker (2005), Polytheism and Society at Athens, 97
aristotle,god of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
aristotle,on charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
aristotle,on priests	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
asclepius	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
asebeia	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
athletic contests/games	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
barbarian/barbaros	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
beating	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
brasidas (military general)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
charis,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 174
charis,aristotle on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
charis,as human-god relationship	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 174
charis,from dedications	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
charis,from statues of gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
charis,to parents	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 179
charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
chthonic deities	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
clearchus	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
collection,pauls	Keener(2005), First-Second Corinthians, 243
croesus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
daimones,of plato	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
dances,and charis of gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
dances,in magnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
dead,the,service to	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36
death and the afterlife,dead as conscious entities	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,funerary ritual	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,hades (underworld)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,link between living and the dead	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,memorials	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,memory survival	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
death and the afterlife,tending of tombs	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
dedications	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
delphic	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
dokimasia	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
eudaimonia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 9
euripides	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
eusebeia	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
exegetai	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
father-beating	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
festivals,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
festivals,of magnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
festivals,officials of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
festivals,theopompus on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
funerary practices	Wolfsdorf (2020), Early Greek Ethics, 550
fury,cf. anger gall,cf. bile gender	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
generals	Parker (2005), Polytheism and Society at Athens, 97
good speech,and proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
good speech,at sacrifices' "162.0_9@lack of respect for gods'"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
graphe kakoseos goneon	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
hades/pluto	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
heliodorus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
henrichs,a.	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
heracles	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
herms	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
herodotos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
herodotus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
heroes,as deities,proper respect for	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
hesiod,on sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
hierophant	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
honouring the gods,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 179
honouring the gods,and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
honouring the gods,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36
honouring the gods,through sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 154
hosiotes	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
hymns	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
injustice	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
johnston,sarah iles	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
kyrene	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
lack of respect for gods',and mistaken beliefs about gods"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
lack of respect for gods',and socrates"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
lamian war	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 15
larson,j.	Wolfsdorf (2020), Early Greek Ethics, 550
longus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
magistrates,pray and sacrifice for athens	Parker (2005), Polytheism and Society at Athens, 97
maltreatment	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
manteis,duties in magnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
marriage,sacrifices at	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
messene	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
miltiades (statesmen)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
mnesilochus,also in-law	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
mother	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
myth/mythology,stories/storytelling'	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
nicias	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
nomoi	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
offense,cf. insult	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
orchestra	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
parent-child relationships	Wolfsdorf (2020), Early Greek Ethics, 550
parents,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 179
parents,and proper respect	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
parents,and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
parents,honour to	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 154
parents,service to	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36
philoctemon	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
pindar	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
prayers,activities	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
prayers,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
prayers,and priests	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
prayers,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 174
prayers	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
prayers for athens	Parker (2005), Polytheism and Society at Athens, 97
priests and priestesses,and prayer and sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
priests and priestesses,aristotle on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
priests and priestesses,in magnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
priests and priestesses,priests and priestesses	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
priests and priestesses,public	Parker (2005), Polytheism and Society at Athens, 97
priests and priestesses,selection of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
priests and priestesses	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
proper respect for gods,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
proper respect for gods,and good speech	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
proper respect for gods,and honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
proper respect for gods,and nomoi	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
proper respect for gods,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
proper respect for gods,and socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 174
proper respect for gods,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 174
proper respect for gods,rewards from	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 179
proper respect for gods,theopompus on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
proper respect for gods,through festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
proper respect for gods,through sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 154, 179
proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 9, 154, 174, 179
pythagoras and pythagoreans,and apollo	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
pythagoras and pythagoreans,on sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
recognizing the gods,and sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
recognizing the gods,and socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
religion embedded	Parker (2005), Polytheism and Society at Athens, 97
religious correctness,and honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
religious correctness,and proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
religious correctness,and sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
religious correctness,and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
religious correctness,and sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 174
religious correctness,rewards and punishments	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104, 174
sacrifice,beauty of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
sacrifice	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 35
sacrifices,and apollo of delphi	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
sacrifices,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 154, 179
sacrifices,and magistrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
sacrifices,and nomoi	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
sacrifices,and priests	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
sacrifices,and socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
sacrifices,criticisms of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
sacrifices,expensive	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
sacrifices,hesiod on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
sacrifices,private	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
sacrifices,pythagoras on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104
service to gods'" "162.0_36@service to gods'"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 9
service to gods',and charis"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36
service to gods',and sound thinking"	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
service to gods',rewards of" '162.0_174@sound thinking	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
shepherd,gillian	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553
sicily	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
slaves and slavery,serving the gods as	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36
socrates,and parent-child relationships	Wolfsdorf (2020), Early Greek Ethics, 550
sostrata	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336
sound thinking,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 36, 174
sound thinking,of socrates	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 174
statues of gods,and charis	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179
strike	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
theopompus,and clearchus	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
theopompus,and festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
theopompus,and proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
thirtieth-day rite	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 328
thucydides	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
tritipatores	Wolfsdorf (2020), Early Greek Ethics, 550
vengeance	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
virtues,eusebeia (piety)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 15
xenophon	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
zeus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 336