Relevant bibliographies by topics / Dio chrysostom

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Dio chrysostom'

Author: Grafiati
Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Dio chrysostom"

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Trapp, M. B. "ESSAYS ON DIO CHRYSOSTOM." Classical Review 54, no. 1 (April 2004): 53–54. http://dx.doi.org/10.1093/cr/54.1.53.

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Iurlaro, Francesca. "Grotius, Dio Chrysostom and the ‘Invention’ of Customary ius gentium." Grotiana 39, no. 1 (December 18, 2018): 15–44. http://dx.doi.org/10.1163/18760759-03900002.

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This article tackles the issue of whether and how Hugo Grotius conceives of custom as a formal source of the law of nations. The main claim of it is that not only custom plays a fundamental role in Grotius’s thought, but that his reflections mark a fundamental turning point for the history of customary international law. A crucial role in this process of re-conceptualization is played by Grotius’s reading of Dio Chrysostom, whose oration On custom provides him with an integrated account of custom as a ‘normative practice’ based on rhetorical judgment (as opposed to the Scholastic interpretation of custom as reiteration of voluntary acts). Consequently, I argue that Dio Chrysostom’s text helps Grotius to transpose the question of the normative legitimacy of custom from a moral to an interpretative level. To conclude, I will show that Grotius adopts two different rhetorical strategies to prove the existence of customary norms of ius gentium.
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Houser, J. Samuel. ""Eros" and "Aphrodisia" in the Works of Dio Chrysostom." Classical Antiquity 17, no. 2 (October 1, 1998): 235–58. http://dx.doi.org/10.2307/25011084.

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Near the end of his Euboean Discourse, Dio attacks prostitution because it encourages men to seek sexual pleasure from other sources as well, including youths from noble households. While some scholars find no evidence in this diatribe for Dio's revulsion against male-male sexual relations per se, others conclude that it does indeed reflect Dio's contempt for all sexual relations between men. This study considers afresh Dio's treatments of sexual relations between men in his Discourses, and concludes that Dio may endorse both male-male and male-female sexual relations when the agent initiating sexual contact pursues philia and eunoia. On the other hand, Dio expresses his disgust when the agent uses sexual relations self-indulgently for pleasure. The content and form of his arguments illustrate his familiarity with both Stoic doctrine and the forms of popular moralizing discourse. The paper first examines Dio's remarks in the third Discourse on Kingship, where he praises sexual relations in a measured way, indicating his familiarity with Stoic teachings on eros. Second, it considers Dio's remarks in the Euboean Discourse and supports John Winkler's argument that Dio objects to prostitution because it is rooted in self-indulgent pleasure-seeking. Dio's rhetorical approach reflects his awareness of popular teachings against self-indulgence typical of Cynic-Stoic diatribe. Third, the essay argues that Dio's remarks in the First Tarsian oration condemn adult male sexual passivity, not all aspects of sexual relations between males. Fourth, brief remarks in his Borystheniticus are not to be taken as evidence for Dio's hostility to sexual relations between men, though they possibly indicate his discomfort with how he imagines non-Greeks engage in sex.
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Simonetti, Elsa Giovanna. "Post-Hellenistic Perspectives on Divination, the Individual, and the Cosmos." Social Analysis 65, no. 2 (June 1, 2021): 82–102. http://dx.doi.org/10.3167/sa.2021.650205.

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This article investigates the relation between ancient divinatory theories and ontological assumptions about individuals, the gods, and the cosmos through the writings of Dio Chrysostom, Epictetus, and Maximus of Tyre—three philosophers who belong to the first Roman imperial age. By exploring their works in light of recent anthropological studies, this article will discuss how different divinatory systems generate, and are embedded in, specific ontologies. All three writers analyze divination as a means to bridge contingency and transcendence and to situate individuals within the cosmos. As such, their analysis of divination relates to specific ontological systems: a mono-ontology reducible to one divinematerial principle for Epictetus, and the poly-ontology of a graduated cosmos for Dio Chrysostom and Maximus of Tyre.
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Klauck, Hans‐Josef. "Nature, Art, and Thought: Dio Chrysostom and the Theologia Tripertita." Journal of Religion 87, no. 3 (July 2007): 333–54. http://dx.doi.org/10.1086/516738.

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Bekker-Nielsen, Tønnes, and George Hinge. "DIO CHRYSOSTOM IN EXILE: OR. 36.1 AND THE DATE OF THE SCYTHIAN JOURNEY." Classical Quarterly 65, no. 2 (August 24, 2015): 747–55. http://dx.doi.org/10.1017/s0009838815000361.

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In the opening chapter of his thirty-sixth oration, Dio Chrysostom tells his listeners how in the course of a journey ‘through the lands of the Scythians to that of the Getae’, he stopped over in the city of Borysthenes (Olbia) ‘in the summer after my exile’ (τὸ θέρος … μετὰ τὴν φυγήν). Dio had been exiled by Domitian, probably in a.d. 83 or 84; since his exile ended after the death of Domitian in September 96, it is generally accepted that his visit to Borysthenes took place in the summer of 97.
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Benediktson, D. Thomas. "Lessing, Plutarch "De gloria Atheniensium" 3 and Dio Chrysostom "Oratio" 12, 70." Quaderni Urbinati di Cultura Classica 27, no. 3 (1987): 101. http://dx.doi.org/10.2307/20546924.

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Bäbler, Balbina. ""LONG-HAIRED GREEKS IN TROUSERS": OLBIA AND DIO CHRYSOSTOM (OR. 36, 'BORYSTHENITICUS')." Ancient Civilizations from Scythia to Siberia 8, no. 3-4 (2002): 311–27. http://dx.doi.org/10.1163/15700570260449361.

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Atwill, Janet M. "Memory, Materiality, and Provenance in Dio Chrysostom's “Rhodian Oration”." PMLA/Publications of the Modern Language Association of America 129, no. 3 (May 2014): 456–63. http://dx.doi.org/10.1632/pmla.2014.129.3.456.

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In the late first century CE, probably under the rule of the Roman Emperor Titus, the Greek Bithynian Sophist Dio Chrysostom traveled to the city of Rhodes to scold its citizens for their treatment of statues. These were not religious statues, nor were they exemplary works of art. They were certainly not the marble statues commissioned by wealthy individuals for private display. In what would be known as his “Rhodian Oration,” Dio interceded on behalf of honorific portrait statues, erected by the city to honor those who had provided public gifts or services. This exchange of gift and honor is now referred to as euergetism (good works) or benefactions—a system of finance and governance whereby individuals subsidized public functions (such as religious festivals) and the construction of public facilities (such as the baths) or provided other gifts and services to the city. According to Dio, Rhodes was reusing honorific portrait statues—authorizing artisans to chisel out the names of those previously honored and reinscribe the statues' bases with the names of new honorees. As Dio argues, the city was, effectively, plundering its own statues.
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Moles, John. "The thirteenth oration of Dio Chrysostom: complexity and simplicity, rhetoric and moralism, literature and life." Journal of Hellenic Studies 125 (November 2005): 112–38. http://dx.doi.org/10.1017/s0075426900007138.

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AbstractThis paper takes the Thirteenth Oration as a test case of many of the questions raised by the career and works of Dio Chrysostom. The speech's generic creativity and philosophical expertise are demonstrated. Historical problems are clarified. Analysis shows how Dio weaves seemingly diverse themes into a complex unity. New answers are given to two crucial interpretative problems. Exploration of Dio's self-representation and of his handling of internal and external audiences and of temporal and spatial relationships leads to the conclusion that he has a serious philosophical purpose: the advocacy of Antisthenic/Cynicpaideiain place of the currentpaideiaboth of Romans and Athenians. Paradoxically, this clever, ironic and sophisticated speech deconstructs its own apparent values in the interests of simple, practical moralizing.
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Dissertations / Theses on the topic "Dio chrysostom"

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Sidebottom, Harry. "Studies in Dio Chrysostom on kingship." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315939.

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Blomqvist, Karin. "Myth and moral message in Dio Chrysostom : a study in Dio's moral thought with a particular focus on his attitudes towards women /." Lund : Sweden : Studentlitteratur, 1989. http://catalogue.bnf.fr/ark:/12148/cb35065286m.

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Jazdzewska, Katarzyna Anna. "Platonic Receptions in the Second Sophistic." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1304669319.

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Dumont-Dayot, Isabelle. "Traduction et commentaire de huit discours de Dion Chrysostome (XXI « Sur la beauté », XXVIII et XXIX « Mélancomas I et II », LXVII « Sur l'opinion populaire », LXVIII « Sur l'opinion », LXX « Sur la philosophie », LXXI « Sur le philosophe », LXXII « Sur l'apparence physique »)." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL062.

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Dion de Pruse, dit Chrysostome (40 après J. C. - 120 après J. C.) est un personnage protéiforme, un rhéteur dont près de 80 discours sont parvenus jusqu’à nous. Si ses discours politiques ont déjà été traduits en français, de nombreux discours moraux ne le sont pas encore. Ma thèse consiste à traduire, annoter et commenter huit discours moraux, les discours XXI « Sur la beauté », XXVIII et XXIX, deux éloges de l’athlète Mélancomas, LXVII et LXVIII sur la δόξα, l’opinion populaire et l’opinion personnelle, LXX « Sur la philosophie », LXXI « Sur le philosophe », et LXXII « Sur l’apparence physique ». Si ces discours ont des dates, des formes et des thèmes différents, ils présentent tous une réflexion sur l’apparence, soit sur la tenue vestimentaire, sur l’entretien du corps et sur les liens entre le corps et l’esprit, soit sur les idées reçues qui sont des illusions influençant l’esprit. Ils ont des enjeux philosophiques et moraux : Dion s’interroge sur le corps et plus largement sur la condition humaine. Il livre une réflexion sur la Beauté et décrit la « palette des émotions » avec laquelle les hommes doivent composer. Il s’interroge sur les préoccupations quotidiennes, souvent considérées comme superficielles et futiles. Enfin, il se demande si se fier aux apparences revient toujours à se laisser aveugler par des illusions. Cette thèse a donc pour projet de diffuser les idées de ces textes ainsi que de montrer leur intérêt littéraire et les échos qu’ils trouvent à notre époque. Si Dion est éloigné de nous dans le temps et dans l’espace, ses préoccupations sont proches des nôtres
Dion de Pruse, dit Chrysostome (40 après J. C. - 120 après J. C.) est un personnage protéiforme, un rhéteur dont près de 80 discours sont parvenus jusqu’à nous. Si ses discours politiques ont déjà été traduits en français, de nombreux discours moraux ne le sont pas encore. Ma thèse consiste à traduire, annoter et commenter huit discours moraux, les discours XXI « Sur la beauté », XXVIII et XXIX, deux éloges de l’athlète Mélancomas, LXVII et LXVIII sur la δόξα, l’opinion populaire et l’opinion personnelle, LXX « Sur la philosophie », LXXI « Sur le philosophe »,et LXXII « Sur l’apparence physique ». Si ces discours ont des dates, des formes et des thèmes différents, ils présentent tous une réflexion sur l’apparence, soit sur la tenue vestimentaire, sur l’entretien du corps et sur les liens entre le corps et l’esprit, soit sur les idées reçues qui sont des illusions influençant l’esprit. Ils ont des enjeux philosophiques et moraux : Dion s’interroge sur le corps et plus largement sur la condition humaine. Il livre une réflexion sur la Beauté et décrit la « palette des émotions » avec laquelle les hommes doivent composer. Il s’interroge sur les préoccupations quotidiennes, souvent considérées comme superficielles et futiles. Enfin, il se demande si se fier aux apparences revient toujours à se laisser aveugler par des illusions. Cette thèse a donc pour projet de diffuser les idées de ces textes ainsi que de montrer leur intérêt littéraire et les échos qu’ils trouvent à notre époque. Si Dion est éloigné de nous dans le temps et dans l’espace, ses préoccupations sont proches des nôtres
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Bost, Pouderon Cécile. "Dion Chrysostome : trois discours aux villes (Orr. 33-35) /." Salerno : Helios, 2006. http://catalogue.bnf.fr/ark:/12148/cb41025346c.

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Gangloff, Anne. "Dion Chrysostome et les mythes : communication et création philosophique." Paris 4, 2003. http://www.theses.fr/2003PA040168.

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Ce travail examine la manière dont Dion Chrysostome utilise avec prédilection les mythes comme outils de communication. Dans la première partie, nous étudions le statut et la place des mythes chez le sophiste : la présence et l'insertion des références mythiques mettent en lumière la dimension politique et certains thèmes fondamentaux de son éloquence. Dans la seconde partie, nous analysons les récits mythiques comme lieux d'une réflexion sur l'éloquence. A travers les mythes se dégage une tentative de concilier rhétorique et philosophie en réconciliant Platon et Homère. La troisième partie traite des manipulations dont les références mythiques sont l'objet, afin de devenir d'utiles instruments pédagogiques, et de l'attitude de Dion à l'égard de la tradition et des mythes. La quatrième partie, enfin, montre comment le sophiste exploite et réactualise les mythes pour diffuser des valeurs morales et politiques adéquates, en soulignant son travail de création philosophique
This text will examine the way Dio Chrysostom preferentially thinks myths as tools to communicate. As a first part, we will begin on status and use of myths for the sophist : how mythical references highlight the political dimension and some of the fundamental themes of his eloquence. As a second part, we will analyse mythical stories as devices to consider eloquence. Myths would beget an attempt to reconcile philosophy and rhetoric, so would be Plato and Homer. The third part deals with how mythical references are transformed in order to become useful pedagogical tools. It also deals with Dio's attitude towards tradition and myths. The fourth part finally explains how the sophist uses and updates myths so that appropriate political and moral values are transmitted, enhancing his creative philosophical work
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Fillon-Farizon, Anne. "Introduction, édition, traduction et commentaire du "Discours aux alexandrins" (XXXII) de Dion Chrysosotome." Paris 4, 1992. http://www.theses.fr/1992PA040104.

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Dion Chrysostome, orateur grec des Ier et IIe siècles ap. J. C. , s'adresse aux alexandrins pour ramener l'ordre chez eux et mettre fin à leur comportement agite et querelleur, qui se manifeste dans leur attitude aux spectacles. L'introduction rappelle la vie de l'auteur, donne une analyse du discours, une étude de ses thèmes, de sa langue et de son style, de sa tradition manuscrite et établit l'époque de sa composition. L’édition s'appuie sur une collation de tous les manuscrits le transmettant et comprend un apparat critique. La traduction est la première établie en français jusqu'à présent. Le commentaire dégage l'intérêt du texte, en éclaircit les difficultés linguistiques et sémantiques, effectue des rapprochements avec les autres discours de Dion et des œuvres d'autres auteurs, élucide les allusions historiques, mythologiques et de civilisation. Le texte est suivi d'un index des noms propres grecs et français. L'ensemble du travail comporte une bibliographie sélective
Dio Chrysostom, a Greek orator of the Ist and IInd centuries A. D. , addresses the Alexandrian people in order to restore peace among him and put an end to its restless and quarrelsome behavior which appears in its bad attitude at spectacles. The introduction recalls the author's life, an analysis of the oration, a study of its themes, its style and its language, its manuscript tradition and establishes the date of its composition. The edition is based on a checking and a comparison of the manuscripts which brings it to us and comprises a critical apparatus. The translation is the first one in French until today. The commentary brings out the text interest, tries to make clear semantic and linguistic difficulties, clears up the historical, mythological and on civilization allusions, draws many parallels with the other Dio's orations and other authors’ works
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Bost-Pouderon, Cécile. "Dion Chrysostome : Trois discours aux villes : le premier tarsique (Or.XXXIII), le deuxième tarsique (Or.XXXIV), le Discours à Célènes de Phrygie (Or.XXXV)." Paris 4, 2002. http://www.theses.fr/2002PA040153.

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Ventrella, Gianluca. "Les discours 12 et 13 de Dion de Pruse : édition critique, introduction, commentaire." Thesis, Nantes, 2016. http://www.theses.fr/2016NANT2010/document.

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La thèse propose l’édition critique avec introduction et commentaire (à la fois philologique et historico-littéraire) des discours 12 (Olympique) et 13 (À Athènes sur l’exil) de Dion de Pruse dit Dion Chrysostome. L'introduction aborde les questions les plus importantes concernant les deux discours : date et lieu de composition, genre littéraire, sources et modèles, tradition manuscrite, critères ecdotiques adoptés. Le commentaire philologique vise à éclairer les choix opérés dans l’établissement du texte grec ; on y discute de façon détaillée les variantes de la tradition manuscrite et des conjectures jusqu’ici proposées par les éditeurs et les savants. Le commentaire historicolittéraire, quant à lui, s’efforce, dans une perspective diachronique qui tient compte des influences et des échos possibles, de mettre en valeur l’originalité de la pensée de Dion par rapport aux différentes problématiques abordées par l’orateur dans ces discours : l’origine du genre humain et de son sentiment du divin dans toutes ses expressions (religieuses, philosophiques, artistiques), ou, encore, le thème de l’exil et de la vertu, etc
The thesis proposes the critical edition with introduction and commentary (both philological and historical-literary) of the discourses 12 (Olympic) and 13 (in Athens on exile) of Dio of Prusa also known as Dio Chrysostom. The introduction addresses the most important issues concerning the two discourses: date and place of composition, genre, sources and models, manuscript tradition, ecdotic principles adopted. The philological commentary aim to clarify the choices operated in the establishment of the Greek text. It presents detailed discussion of variants of the manuscript tradition and of the conjecture until now proposed by publishers and scholars. The historical/literary commentary tries, in a diachronic perspective that considers the possible influences and echoes, to highlight the originality of the thought of Dion with respect to the various issues addressed by the speaker in two discourses: the origin of mankind and of its sense of the divine in all its expressions (religious, philosophical, artistic), or, again, the theme of exile and virtue, etc
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Drules, Pierre-Alain. "Culture et création dans l'oeuvre de Dion de Pruse." Montpellier 3, 1996. http://www.theses.fr/1996MON30066.

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Le projet de ce travail est de montrer de quelle facon la reflexion sur le patrimoine culturel de la grece, et l'utilisation qui en est faite dans le discours, ont pu determiner le comportement de dion ecrivain, et le conduire a elaborer des strategies litteraires complexes. L'attitude de dion face au probleme de l'education et de la culture dans le monde grec d'epoque imperiale est analysee ; il entend evaluer et reformer si necessaire, un ensemble de phenomenes contemporains selon une visee de moraliste et en reference aux donnees livresque traditionnelles. On a tente de determiner dans la deuxieme partie de quelle facon dion se servait des cadres que la paideia lui proposait en matiere de communication orale. Sa libre utilisation d'un discours tres proche de la lalia des sophistes lui permet de se demarquer d'un type de conferenciers dont il ne partage pas les ambitions, et l'amene a choisir des tactiques lui permettant de conduire son auditoire a l'evocation des questions qui lui sont cheres. La definition d'une eloquence philosophique visant a produire un bouleversement des ames justifie et recommande l'emploi de procedes stylistiques tres proche de ceux de l'agrement oratoire. Ils sont souvent utilises par dion de facon abondante et detaillee : il s'agit du tableau, du recit et du dialogue. Ils permettent tous les trois la representation des comportements et des passions. Cependant c'est la narration, conte ou anecdote, que dion semble preferer. Elle peut aussi devenir un moyen d'expression privilegie, et recourir a la contamination des influences litteraires pour rendre compte d'experiences ou la recherche d'une verite culturelle et autobiographique laisse leur place a certains procedes de la fiction romanesque
The aim of this work is to show how dio's attitude as a writer has been influenced by his point of view on the greek culture and the way the latter has to be used in ancient oratory. It led him to look for elaborate stategies in literature. Dio's thoughts about the problem of education and culture in the greek world, during the 1rst century a. D. , are being analysed here : he sets himself to assess and change if necessary contemporary facts, from the point of view of a moralist. His references are the classical literature. The purpose of the second part is to explain how dio used the elements offered by the greek paideia in oral communication. The uses with great liberty a type of speech very near to the sophistic lalia, and therefore, sets himself apart from the other speakers. For his main purpose in the oratory activity is the moral edification. According to his definition of philosophical eloquence wich seeks a upheaval of the soul, literary devices must be very close to that commonly used in the attractive speeches of the sophists. Meticulous pictures, narratives and dialogues are profusely used by dio. They allow a clear representation of mankind's moral attitudes and upper feelings. However, dio seems to prefer the narration, myth, tale or anecdote. With the narration, he can also express his ideas and feelings in a better way. Then literary memories and genres are mixed, and they contribute to relating some experiences in which the search of cultural and personal truth integrate the novelist's te
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Books on the topic "Dio chrysostom"

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ed, Urbán Ángel, ed. Euboico, o, El Cazador: (or. VII). Córdoba: Servicio de Publicaciones de la Universidad de Córdoba, 2004.

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Dio. Euboico, o, El cazador: (Or. VII). Córdoba: Servicio de Publicaciones de la Universidad de Córdoba, 2004.

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The politics of peace: Ephesians, Dio Chrysostom, and the Confucian Four books. Leiden: Brill, 2010.

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Lau, Te-Li. The politics of peace: Ephesians, Dio Chrysostom, and the Confucian Four books. Leiden: Brill, 2010.

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Lau, Te-Li. The politics of peace: Ephesians, Dio Chrysostom, and the Confucian Four books. Leiden: Brill, 2010.

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Dio. Discursos. Madrid: Editorial Gredos, 1997.

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Dio. Discours bithyniens: Discours 38-51. [Besançon: Faculté des lettres et sciences], 1994.

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Die äthiopische Chrysostomos-Anaphora. Wiesbaden: Harrassowitz, 2006.

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Concurrences between Dio Chrysostom's First Discourse and the New Testament. North Canton, Ohio: Capitalist Press, 1985.

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Church, Orthodox Eastern. Die göttliche Liturgie unseres Hl. Vaters Johannes Chrysostomus. 4th ed. Würzburg: Verlag "Der Christliche Osten", 2000.

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Book chapters on the topic "Dio chrysostom"

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Momigliano, Arnaldo. "Dion Chrysostomos." In Ausgewählte Schriften zur Geschichte und Geschichtsschreibung, 275–88. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03682-7_11.

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Zemb, Jean-Marie. "Deichsel und die Sprache: Der unselige Chrysostomos – oder:Von den Schwierigkeiten des Goldenen Mundwerks." In Die Soziologie, der Gestaltwille und die Marke, 157–63. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-10116-9_15.

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Stamoulis, Chrysostomos A. "Did Christ Laugh? Umberto Eco’s Question and Saint John Chrysostom’s Response." In Ludics, 213–25. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-7435-1_10.

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D’Angelo, Mary R. "The Sobered Sibyl: Gender, Apocalypse, and Hair in Dio Chrysostom’s Discourse 1 and the Shepherd of Hermas." In The End of the World in Medieval Thought and Spirituality, 17–40. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14965-9_2.

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Ottmann, Henning. "Zwischen Herrscherlob und Opposition. Die stoische Philosophie des 1. Jh.s n. Chr. (Seneca, Lucan, Thrasea Paetus, Musonius Rufus, Dion Chrysostomos, Epiktet)." In Geschichte des politischen Denkens, 240–73. Stuttgart: J.B. Metzler, 2002. http://dx.doi.org/10.1007/978-3-476-03759-6_12.

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Vollenweider, Samuel. "„Archetyp der Vollkommenheit“. Die Lebenswende des Paulus nach der patristischen Lektüre von Phil 3 (Augustin und Johannes Chrysostomos)." In Ancient Perspectives on Paul, 11–29. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666593598.11.

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Meccariello, Chiara. "Deconstructing and Reconstructing Authority. The interplay of Homer’s and Dio Chrysostom’s Authority in the Making and Reception of the Trojan Oration." In Lectio, 119–55. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.lectio-eb.5.111084.

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"DIO CHRYSOSTOM." In Narrators, Narratees, and Narratives in Ancient Greek Literature, 449–64. BRILL, 2004. http://dx.doi.org/10.1163/9789047405702_036.

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"Dio Chrysostom." In Characterization in Ancient Greek Literature, 523–41. BRILL, 2017. http://dx.doi.org/10.1163/9789004356313_030.

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Taylor, Joan E. "Dio Chrysostom, Synesius, and Julius Solinus." In The Essenes, the Scrolls, and the Dead Sea, 141–66. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199554485.003.0006.

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