Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

24 results for "diogenes"
1. Euripides, Medea, 1079, 1078 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Csapo (2022) 167
2. Euripides, Phoenician Women, 368 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
3. Xenophon, Memoirs, 1.2.35 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 261
1.2.35. καὶ ὁ Χαρικλῆς ὀργισθεὶς αὐτῷ, ἐπειδή, ἔφη, ὦ Σώκρατες, ἀγνοεῖς, τάδε σοι εὐμαθέστερα ὄντα προαγορεύομεν, τοῖς νέοις ὅλως μὴ διαλέγεσθαι. καὶ ὁ Σωκράτης, ἵνα τοίνυν, ἔφη, μὴ ἀμφίβολον ᾖ ὡς ἄλλο τι ποιῶ ἢ τὰ προηγορευμένα , ὁρίσατέ μοι μέχρι πόσων ἐτῶν δεῖ νομίζειν νέους εἶναι τοὺς ἀνθρώπους. καὶ ὁ Χαρικλῆς, ὅσουπερ, εἶπε, χρόνου βουλεύειν οὐκ ἔξεστιν, ὡς οὔπω φρονίμοις οὖσι· μηδὲ σὺ διαλέγου νεωτέροις τριάκοντα ἐτῶν. 1.2.35. Since you are ignorant, Socrates , said Charicles in an angry tone, we put our order into language easier to understand. You may not hold any converse whatever with the young. Well then, said Socrates , that there may be no question raised about my obedience, please fix the age limit below which a man is to be accounted young. So long, replied Charicles, as he is not permitted to sit in the Council, because as yet he lacks wisdom. You shall not converse with anyone who is under thirty.
4. Cicero, On The Nature of The Gods, 1.36 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 264
1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things.
5. Polybius, Histories, 15.18.8 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 261
15.18.8. ὁμήρους δοῦναι πίστεως χάριν ἑκατὸν οὓς ἂν προγράψῃ τῶν νέων ὁ στρατηγὸς τῶν Ῥωμαίων, μὴ νεωτέρους τετταρεσκαίδεκα ἐτῶν μηδὲ πρεσβυτέρους τριάκοντα. 15.18.8.  finally they were to give as surety a hundred hostages chosen by the Roman general from among their young men between the age of fourteen and thirty.
6. Suetonius, Augustus, 45 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
7. Artemidorus, Oneirocritica, 1.66 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •diogenes laertius, lives of the famous philosophers Found in books: McGowan (1999) 75
8. Cassius Dio, Roman History, 59.5 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
59.5. 1.  This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2.  For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3.  Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4.  At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5.  driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them.  
9. Pollux, Onomasticon, 9.42 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 265
10. Lucian, Zeus Catechized, 5 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •diogenes laertius, lives of the famous philosophers Found in books: McGowan (1999) 75
11. Lucian, Cynicus, 5 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •diogenes laertius, lives of the famous philosophers Found in books: McGowan (1999) 75
12. Diogenes Laertius, Lives of The Philosophers, 5.37-5.39, 5.79, 6.1.9, 6.2.28, 6.2.31, 6.2.35, 6.2.54-6.2.56, 6.2.61, 6.2.64, 6.5.85, 6.5.90, 6.7.97, 6.10-6.12, 7.5, 7.12, 7.30, 7.161, 7.169, 7.180, 7.184 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •diogenes (philosopher) •diogenes laertius, lives of the famous philosophers Found in books: Henderson (2020) 260, 261, 264, 265; McGowan (1999) 73, 75
5.37. Furthermore, he was ever ready to do a kindness and fond of discussion. Casander certainly granted him audience and Ptolemy made overtures to him. And so highly was he valued at Athens that, when Agnonides ventured to prosecute him for impiety, the prosecutor himself narrowly escaped punishment. About 2000 pupils used to attend his lectures. In a letter to Phanias the Peripatetic, among other topics, he speaks of a tribunal as follows: To get a public or even a select circle such as one desires is not easy. If an author reads his work, he must re-write it. Always to shirk revision and ignore criticism is a course which the present generation of pupils will no longer tolerate. And in this letter he has called some one pedant. 5.38. Although his reputation stood so high, nevertheless for a short time he had to leave the country with all the other philosophers, when Sophocles the son of Amphiclides proposed a law that no philosopher should preside over a school except by permission of the Senate and the people, under penalty of death. The next year, however, the philosophers returned, as Philo had prosecuted Sophocles for making an illegal proposal. Whereupon the Athenians repealed the law, fined Sophocles five talents, and voted the recall of the philosophers, in order that Theophrastus also might return and live there as before. He bore the name of Tyrtamus, and it was Aristotle who re-named him Theophrastus on account of his graceful style. 5.39. And Aristippus, in his fourth book On the Luxury of the Ancients, asserts that he was enamoured of Aristotle's son Nicomachus, although he was his teacher. It is said that Aristotle applied to him and Callisthenes what Plato had said of Xenocrates and himself (as already related), namely, that the one needed a bridle and the other a goad; for Theophrastus interpreted all his meaning with an excess of cleverness, whereas the other was naturally backward. He is said to have become the owner of a garden of his own after Aristotle's death, through the intervention of his friend Demetrius of Phalerum. There are pithy sayings of his in circulation as follows: An unbridled horse, he said, ought to be trusted sooner than a badly-arranged discourse. 5.79. Here are my lines upon him:A venomous asp was the death of the wise Demetrius, an asp withal of sticky venom, darting, not light from its eyes, but black death.Heraclides in his epitome of Sotion's Successions of Philosophers says that Ptolemy himself wished to transmit the kingdom to Philadelphus, but that Demetrius tried to dissuade him, saying, If you give it to another, you will not have it yourself. At the time when he was being continually attacked in Athens, Meder, the Comic poet, as I have also learnt, was very nearly brought to trial for no other cause than that he was a friend of Demetrius. However, Telesphorus, the nephew of Demetrius, begged him off.In the number of his works and their total length in lines he has surpassed almost all contemporary Peripatetics. For in learning and versatility he ha 6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 7.5. A different version of the story is that he was staying at Athens when he heard his ship was wrecked and said, It is well done of thee, Fortune, thus to drive me to philosophy. But some say that he disposed of his cargo in Athens, before he turned his attention to philosophy.He used then to discourse, pacing up and down in the Stoa Poikile, which is also called the stoa or Portico of Pisianax, but which received its name from the painting of Polygnotus; his object being to keep the spot clear of a concourse of idlers. It was the spot where in the time of the Thirty 1400 Athenian citizens had been put to death. Hither, then, people came henceforth to hear Zeno, and this is why they were known as men of the Stoa, or Stoics; and the same name was given to his followers, who had formerly been known as Zenonians. So it is stated by Epicurus in his letters. According to Eratosthenes in his eighth book On the Old Comedy, the name of Stoic had formerly been applied to the poets who passed their time there, and they had made the name of Stoic still more famous. 7.12. Thraso of the deme Anacaea, Philocles of Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Micythus of Sypalettus, and Dion of Paeania have been elected commissioners for the making of the crown and the building.These are the terms of the decree.Antigonus of Carystus tells us that he never denied that he was a citizen of Citium. For when he was one of those who contributed to the restoration of the baths and his name was inscribed upon the pillar as Zeno the philosopher, he requested that the words of Citium should be added. He made a hollow lid for a flask and used to carry about money in it, in order that there might be provision at hand for the necessities of his master Crates. 7.30. Here too is another by Zenodotus the Stoic, a pupil of Diogenes:Thou madest self-sufficiency thy rule,Eschewing haughty wealth, O godlike Zeno,With aspect grave and hoary brow serene.A manly doctrine thine: and by thy prudenceWith much toil thou didst found a great new school,Chaste parent of unfearing liberty.And if thy native country was Phoenicia,What need to slight thee? came not Cadmus thence,Who gave to Greece her books and art of writing?And Athenaeus the epigrammatist speaks of all the Stoics in common as follows:O ye who've learnt the doctrines of the StoaAnd have committed to your books divineThe best of human learning, teaching menThat the mind's virtue is the only good!She only it is who keeps the lives of menAnd cities, – safer than high gates and walls.But those who place their happiness in pleasureAre led by the least worthy of the Muses. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent. 7.169. and the woman who sold the meal which he used to crush. The Areopagites were satisfied and voted him a donation of ten minas, which Zeno forbade him to accept. We are also told that Antigonus made him a present of three thousand drachmas. Once, as he was conducting some youths to a public spectacle, the wind blew his cloak aside and disclosed the fact that he wore no shirt, whereupon he was applauded by the Athenians, as is stated by Demetrius of Magnesia in his work on Men of the Same Name. This then also increased the admiration felt for him. There is another story that Antigonus when attending his lectures inquired of him why he drew water and received the reply, Is drawing water all I do? What? Do I not dig? What? Do I not water the garden? or undertake any other labour for the love of philosophy? For Zeno used to discipline him to this and bid him return him an obol from his wages. 7.180. So renowned was he for dialectic that most people thought, if the gods took to dialectic, they would adopt no other system than that of Chrysippus. He had abundance of matter, but in style he was not successful. In industry he surpassed every one, as the list of his writings shows; for there are more than 705 of them. He increased their number by arguing repeatedly on the same subject, setting down anything that occurred to him, making many corrections and citing numerous authorities. So much so that in one of his treatises he copied out nearly the whole of Euripides' Medea, and some one who had taken up the volume, being asked what he was reading, replied, The Medea of Chrysippus. 7.184. At last, however, – so we are told by Sotion in his eighth book, – he joined Arcesilaus and Lacydes and studied philosophy under them in the Academy. And this explains his arguing at one time against, and at another in support of, ordinary experience, and his use of the method of the Academy when treating of magnitudes and numbers.On one occasion, as Hermippus relates, when he had his school in the Odeum, he was invited by his pupils to a sacrificial feast. There after he had taken a draught of sweet wine unmixed with water, he was seized with di7iness and departed this life five days afterwards, having reached the age of seventy-three years, in the 143rd Olympiad. This is the date given by Apollodorus in his Chronology. I have toyed with the subject in the following verses:Chrysippus turned giddy after gulping down a draught of Bacchus; he spared not the Stoa nor his country nor his own life, but fared straight to the house of Hades.
13. Plutarch, De Vit. Pudore, None  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
14. Epigraphy, I. Thespiae, 358  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
15. Marcus Aurelius, Med., 7.38-7.43, 11.6  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
16. Arrian, Epict. Diss., 1.28.7, 1.28.31-1.28.33, 2.16.30-2.16.31  Tagged with subjects: •diogenes (philosopher) Found in books: Csapo (2022) 167
17. Epigraphy, Ig Ii/Iii3, 1011  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 265
18. Athenaius, Fgrh 156, 13.610  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 265
19. Cato The Elder, Cato The Elder, 5  Tagged with subjects: •diogenes laertius, lives of the famous philosophers Found in books: McGowan (1999) 75
20. Epigraphy, Priene, 112  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 261
21. Epigraphy, Ik Kalchedon, 32  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 261
22. Various, Anthologia Latina, 7.117  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 260
23. Epigraphy, I. Miletos, 368  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 261
24. Strabo, Geography, 10.3.23  Tagged with subjects: •diogenes (philosopher) Found in books: Henderson (2020) 264
10.3.23. I have been led on to discuss these people rather at length, although I am not in the least fond of myths, because the facts in their case border on the province of theology. And theology as a whole must examine early opinions and myths, since the ancients expressed enigmatically the physical notions which they entertained concerning the facts and always added the mythical element to their accounts. Now it is not easy to solve with accuracy all the enigmas, but if the multitude of myths be set before us, some agreeing and others contradicting one another, one might be able more readily to conjecture out of them what the truth is. For instance, men probably speak in their myths about the mountain-roaming of religious zealots and of gods themselves, and about their religious frenzies, for the same reason that they are prompted to believe that the gods dwell in the skies and show forethought, among their other interests, for prognostication by signs. Now seeking for metals, and hunting, and searching for the things that are useful for the purposes of life, are manifestly closely related to mountain-roaming, whereas juggling and magic are closely related to religious frenzies, worship, and divination. And such also is devotion to the arts, in particular to the Dionysiac and Orphic arts. But enough on this subject.