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Greek
| Question | Answer |
|---|---|
| Self-determination: | Each polis (city-state) governed itself independently. |
| Agora: | Central space for discussion, politics, and trade. |
| Governments | Democracy (Isonomia = equality before the law), Oligarchy (rule by few wealthy), Tyranny (rule seized by one). |
| Citizenship: | Adult males with two citizen parents; women not citizens (oikos life). Metics = resident foreigners. |
| Key Cities: | Athens (democracy, Athena) & Corinth (oligarchy, Hera). |
| Homer’s Iliad: | Epic about the Trojan War; explores heroism, fate, mortality. |
| Achilleus: | Hero who brings glory and pain. |
| Agonism: | Competitive spirit in Greek life. Competition as a core of Greek life—seen in courts, festivals, war, intellectual debate, and liturgies. |
| Antithesis: | Thinking in opposites (peace/war). |
| Reciprocity: | Exchange of favors or revenge to maintain balance. Help your philos (friends) and harm your ekhthros (enemies). Justice = balance of return. |
| Athene: | Goddess of wisdom/war; Hephaistos: craftsman god. |
| Achilleus’ shield: | Symbolizes the cosmos and human society. |
| Ekhthros: | Personal enemy; must avenge harms done to you or your allies.. |
| Philia: | Bonds of friendship and kinship; some more philos than others. |
| Solon: | Lawgiver who limited extreme competition (e.g., extravagant funerals). |
| Oikos: | Household unit—family, property, religion. |
| Life: | Mostly farming in Attica; debates and contests central to civic life. |
| Time = | honour |
| Aidos = | shame |
| Liturgies: | Rich citizens funded festivals and competed for prestige. |
| Sophrosune = | self-control. |
| What defines the human world occurring to the Iliad | Mortality (death and grief), Fate (inescapable destiny), Community (shared mourning and bonds), Human society (shown in the shield’s images), Technology, joy and suffering, their gods and myths, peace vs war, youth/ birth. |
| What activities are characteristic of cities, according to the Iliad | City at Peace (weddings, music, dancing, and law courts) vs. City at War (siege, ambush, and armed defence) |
| What activities are characteristic of the countryside, according to the Iliad | The countryside is characterized by ploughing, harvesting, wine-making, and caring for animals such as cattle and sheep. labour |
| In 451 | they changed so that both of your parents had to be an citizen |
| What values were opposed to agonism in Athenian society | Socrates sees law as a sacred moral order that binds citizens together in justice. To break the law unjustly would harm the entire city |
| How did agonism manifest itself in Athenian society | The courts, all the religious festivals(athletic, chorus, drama), war, intellectual assembly, liturgies, homoerotic relations |
| Archaic period - 900 - 500 BC | this is when the polis starts to form |
| Liminal | boundary between the wild and the human(Artemis controls the wild places ( humans don’t go there)) |
| Philos/ philoi | your personal friend ( your very own people) My siblings, parents, children, spouse, and maybe aunts/unc/cousins, my friends |
| Polis - | the forditfed center of athens |
| sparte/ sparta - | a city state that was trained for war |
| What does Socrates think law is | Socrates sees law as a sacred moral order that binds citizens together in justice. To break the law unjustly would harm the entire city |
| What does Socrates think about honour and shame? | honour is found in virtue and moral integrity, not in fame or success. Shame should be felt only for doing wrong, not for being poor, mocked, or even condemned to death. |
| What does Socrates think the nature of his relationship with the polis atheans | Socrates believes his relationship with Athens is like that of a child to a parent — one of gratitude, loyalty, and duty. Even when wronged, he chooses to obey its laws rather than destroy the moral bond between citizen and state. |
| Logos | a story, and argument , etc |
| The Athenians had two different ways to execute people | if you were a killer- would be strangled to death, any other crime you would to given poison ( hemlock) |
| Socrates | s (469–399 BCE): Hoplite soldier, teacher, married with two sons. Executed for asebeia (impiety) and corrupting youth. |
| Thessaly | is more like a monarchy ( rulers and subjects) ( where Crito wanted socrates to run away too) |
| Dike | the word for justice |
| Plato | Wealthy philosopher, student of Socrates; self-concealing writer who expresses ideas through dialogue. |
| What was the relationship between Athens and Sparte like up to 480/79 | cooperation during the Persian Wars and growing rivalry |
| What was the role of the clan/ tribe during the time 508/7 | transformed the role of traditional clans and tribes in Athens by replacing the old family-based system with a new one based on geography (demes) and artificial tribal units (phylai). |
| What step towards democracy in Athens | Athens moved toward democracy through a series of reforms that limited aristocratic power, expanded citizen rights, and increased participation in government. |
| What role did Athenian imperialism play in starting the Peloponnesian War? | Athenian imperialism—its expansion, control, and aggression—created resentment and fear among other Greek city-states. Sparta and its allies saw war as the only way to stop Athenian dominance. |
| How did the Athenians use the Delian League's power and influence | Athens used the Delian League’s power and influence to build an empire, enrich its city, and dominate the Greek world. |
| How did the growing power of Athens benefit average Athenian citizens | greatly benefited ordinary citizens by providing jobs, income, and political participation. |
| Delian League (478 BCE) | Formed on Delos (temple of Apollo). Athens dominated; small cities paid cash. Treasury later moved to Athens (454 BCE). |
| Persian Wars | : Marathon (490 BCE), Xerxes’ invasion (480–479 BCE). Greeks united (Athens + Sparta) and won. |
| Themistokles | : Merchant-class leader; built navy; ostracized 472 BCE |
| Sparta | Authoritarian; rich landowners = citizens; helots = enslaved farmers |
| Ostracism | 10-year exile vote on pottery shards. |
| Education | Boys learned literacy, training, music; girls domestic skills. |
| Aristophanes | (457–385 BCE): Comic playwright; mocked new intellectual trends. |
| The Clouds (423 BCE) | Satirized Socrates and Sophists |
| Strepsiades | Debt-ridden man who blames family, burns Socrates’ Thinkery. |
| Pheidippides | Son who abuses rhetoric for selfish power. |
| Sophists | Teachers of persuasion over truth |
| War context: | 431 BCE war begins; 430 plague; 421 Peace of Nikias. |
| Comedy | Chorus = 24 men/boys; comic hero ends with celebration. |
| How did Athens protect legitimate citizenship and property ownership | Marriage, the prime purpose of marriage was to have legitimate children |
| What did Athenian social life teach boys about masculinity | Masculinity was measured by how well a man served his city, controlled himself, and proved his excellence in the eyes of others. |
| Compare Socrates in clouds and crito | clouds -a man who plays with words and neglects real morality. crito - moral hero, who refuses to compromise his principles, even at the cost of his life. |
| What led to the signing of the truce in 421 | It happened because both Athens and Sparta were exhausted and wanted a break after years of devastating conflict. |
| Plague struct athens in 430 what were the affects in athian society / what was the effects on Athenian society? What were the effects of conducting the war? | It killed thousands, destroyed morale, weakened the army, and led to a moral and political crisis. At the very moment Athens needed unity and discipline for war, the plague instead brought chaos, fear, and decline. |
| How did Athenian imperialism manifest itself during the period 431 to 420 | 431 and 420 BCE, Athenian imperialism showed itself through military control, economic exploitation, and political domination of its allies in the Delian League. |
| Does Antigone seem more like Crito or Socrates | Antigone is much more like Socrates than Crito. Both believe that there are higher moral or divine laws that can be more binding than human laws. |
| What, according to the play, r the proper domains of men and women | women - Private, domestic, obedient men - Public, political, ruler |
| Asebeia | Impiety toward the gods; punishable by fine, exile, or execution. |
| Sebas | Awe or reverence toward the gods. |
| Daimonion | Socrates’ divine “voice” guiding him away from certain actions |
| Sophia | Wisdom; knowing what you do not know. |
| Sophists | Teachers of rhetoric, accused of making weaker arguments stronger |
| Doxe | Reputation or public opinion |
| Synegoros | Supporting speaker in a court case |
| Graphe | Public lawsuit = crime against the state. |
| Dike | Private lawsuit between individuals |
| Ho boulomenos | Any citizen can bring a public charge |
| Sykophantes | Malicious accuser doing it for money. |
| Graphe paranomon | Charge for proposing illegal laws in the Ekklesia. |
| Ostracism | Citizen vote to exile someone dangerous to the city. |
| Trauma ek pornoias | Intentional harm with a weapon. |
| Hybris | Humiliating violence to shame someone publicly. |
| Ekklesia | Main assembly where citizens vote on laws. |
| Boule | Council of 500; prepares agenda and manages public buildings. |
| Phylai | 10 tribes structuring Athenian politics. |
| Dikastes | Jurors in the courts. |
| Diakasteria | Large citizen jury courts; no lawyers |
| Areopagus | Homicide court for intentional killings |
| Arkhon | One of nine magistrates with public duties. |
| Strategoi | Ten elected generals; powerful military leaders. |
| Hetaira | Elite educated sex worker attending symposia |
| Gune | Respectable citizen wife. |
| Prostates | Legal guardian of a foreign woman |
| Dowry | Money/property that remains a woman’s family property |
| Pais | Beautiful teenage boy; Theodotus in Lysias' case |
| Eros | Overpowering desire, often sexual. |
| Stasimon | Choral song in tragedy. |
| Kommos | Shared lament song between actor and chorus. |
| Dionysus | God of theatre; worship through ecstatic rituals. |
| 403 BCE Amnesty | Athenians must forget actions during 30 tyrants’ rule. |
| 30 Tyrants | Brief oligarchic regime before democracy was restored |
| 487 BCE | Archonship opened to lower classes |
| 451 BCE | Citizenship law: both parents must be citizens |
| 442/441 BCE | Antigone written/performed |
| 431 BCE | Peak population of Athens |
| 416/415 BCE | Last ostracism |
| 403 BCE | Amnesty after 30 Tyrants |
| 399 BCE | Socrates tried and executed |
| 394–380 BCE | Lysias case timeframe |
| 348 BCE | Aid sent to Olynthus voted |
| 342–340 BCE | Timeframe around Neaera’s case |
| Chairephon | Socrates’ loyal friend who asked Apollo’s oracle who was wisest. |
| Meletus | Main prosecutor accusing Socrates of impiety and corrupting youth. |
| Anytus | Supporting prosecutor (synegoros); politically motivated. |
| Apollo | God whose oracle declared no one was wiser than Socrates. |
| Xenophon | Author who wrote another account of Socrates’ trial and death. |
| Lysias | Speechwriter; shapes character to persuade the jury. |
| Simon | Aggressive, drunken rival who invades speaker’s home over Theodotus. |
| The Speaker | Claims he is moderate and overwhelmed by Eros; argues Simon is dangerous. |
| Theodotus | Beautiful teenage boy (pais), sex worker, object of their rivalry. |
| Neaera | Foreign-born hetaira (elite sex worker); accused of living like a citizen wife. |
| Stephanos | Neaera’s protector/guardian (prostates); politically active. |
| Phrynion | First man who brought Neaera to Athens and exploited her socially. |
| Phano | Neaera’s daughter; allegedly passed off as a citizen bride. |
| Apollodorus | Political enemy of Stephanos; brings case for revenge. |
| Theomnestus | Connected to Apollodorus’ political conflict. |
| Sophocles | Playwright who wrote Antigone. |
| Antigone | Defies Creon to bury her brother, loyal to family and gods. |
| Creon | King who refuses burial and destroys his family by defying divine law. |
| Haemon | Creon’s son; argues that Antigone is right; dies in grief. |
| Tiresias | Prophet; always correct; warns Creon of angering the gods. |
| Eurydice | Creon’s wife; commits suicide after Haemon’s death. |
| Megareus | Creon’s other son; sacrificed before events of the play. |
| Polyneices | Antigone’s brother denied burial. |
| Dionysus | God of theatre; worship connected to drama and ecstatic rituals. |
| Solon | Early Athenian reformer; connected political rights to wealth. |
| Arkhons | Nine magistrates handling religious and legal duties; included: |
| Chief Arkhon | family matters, orphans, marriage |
| Basilues | religious authority and god-related duties |
| Polemarchos | oreign residents and honoring war dead |