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Tiresias: The Ancient Mediterranean Religions Source Database



133
Aeschines, Against Timarchus, 191


nanNo, the impetuous lusts of the body and insatiate desire—these it is that fill the robbers' bands, that send men on board the pirates' boats; these are, for each man, his Fury, urging him to slay his fellow citizens, to serve the tyrant, to help put down the democracy. For such men reck not of disgrace, nor yet of punishment to come, but are beguiled by the pleasures they expect if they succeed. Therefore, fellow citizens, remove from among us such natures, for so shall you turn the aspirations of the young toward virtue.


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

15 results
1. Hesiod, Theogony, 201-202, 902, 134 (8th cent. BCE - 7th cent. BCE)

134. Who weakens all the gods and men and stun
2. Herodotus, Histories, 2.53 (5th cent. BCE - 5th cent. BCE)

2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
3. Xenophon, Memoirs, 2.1 (5th cent. BCE - 4th cent. BCE)

4. Aeschines, Against Timarchus, 190 (4th cent. BCE - 4th cent. BCE)

5. Cicero, Brutus, 276 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Brutus, 276 (2nd cent. BCE - 1st cent. BCE)

276. accedebat ordo rerum plenus artis, actio liberalis totumque dicendi placidum et sanum genus. Quod si est optimum suaviter dicere, nihil est quod melius hoc quaerendum putes. Sed cum a nobis paulo ante dictum sit tria videri esse quae orator efficere deberet, ut doceret, ut delectaret, ut moveret: duo summe tenuit, ut et rem illustraret disserendo et animos eorum qui audirent devinciret devinceret L : corr. M2G2 voluptate; aberat tertia illa laus, qua permoveret atque atque FOG : et C incitaret animos, quam plurimum pollere diximus; nec erat ulla vis atque contentio: sive consilio, quod eos, quorum altior oratio actioque esset ardentior, furere atque bacchari arbitraretur, sive quod natura non esset ita factus sive quod non consuesset sive quod non nosset nosset Friedrich : posset L . Hoc unum illi, si nihil utilitatis habebat, afuit; si opus erat, defuit.
7. Cicero, On Laws, 1.40 (2nd cent. BCE - 1st cent. BCE)

8. Cicero, De Oratore, 1.17, 1.53 (2nd cent. BCE - 1st cent. BCE)

1.17. Est enim et scientia comprehendenda rerum plurimarum, sine qua verborum volubilitas iis atque inridenda est, et ipsa oratio conformanda non solum electione, sed etiam constructione verborum, et omnes animorum motus, quos hominum generi rerum natura tribuit, penitus pernoscendi, quod omnis vis ratioque dicendi in eorum, qui audiunt, mentibus aut sedandis aut excitandis expromenda est; accedat eodem oportet lepos quidam facetiaeque et eruditio libero digna celeritasque et brevitas et respondendi et lacessendi subtili venustate atque urbanitate coniuncta; tenenda praeterea est omnis antiquitas exemplorumque vis, neque legum ac iuris civilis scientia neglegenda est. 1.53. Quis enim nescit maximam vim exsistere oratoris in hominum mentibus vel ad iram aut ad odium aut ad dolorem incitandis vel ab hisce eisdem permotionibus ad lenitatem misericordiamque revocandis? Quae nisi qui naturas hominum vimque omnem humanitatis causasque eas, quibus mentes aut incitantur aut reflectuntur, penitus perspexerit, dicendo quod volet perficere non poterit. Atque totus hic locus philosophorum proprius videtur, neque orator me auctore umquam repugnabit;
9. Cicero, In Pisonem, 46 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Orator, 128 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, Pro S. Roscio Amerino, 47, 50, 67, 46 (2nd cent. BCE - 1st cent. BCE)

12. Vergil, Aeneis, 4.173-4.197 (1st cent. BCE - 1st cent. BCE)

4.173. black storm-clouds with a burst of heavy hail 4.174. along their way; and as the huntsmen speed 4.175. to hem the wood with snares, I will arouse 4.176. all heaven with thunder. The attending train 4.177. hall scatter and be veiled in blinding dark 4.178. while Dido and her hero out of Troy 4.179. to the same cavern fly. My auspices 4.180. I will declare—if thou alike wilt bless; 4.181. and yield her in true wedlock for his bride. 4.182. Such shall their spousal be!” To Juno's will 4.183. Cythera's Queen inclined assenting brow 4.184. and laughed such guile to see. Aurora rose 4.185. and left the ocean's rim. The city's gates 4.186. pour forth to greet the morn a gallant train 4.187. of huntsmen, bearing many a woven snare 4.188. and steel-tipped javelin; while to and fro 4.189. run the keen-scented dogs and Libyan squires. 4.190. The Queen still keeps her chamber; at her doors 4.191. the Punic lords await; her palfrey, brave 4.192. in gold and purple housing, paws the ground 4.193. and fiercely champs the foam-flecked bridle-rein. 4.194. At last, with numerous escort, forth she shines: 4.195. her Tyrian pall is bordered in bright hues 4.196. her quiver, gold; her tresses are confined 4.197. only with gold; her robes of purple rare
13. Quintilian, Institutes of Oratory, 6.2.20 (1st cent. CE - 1st cent. CE)

6.2.20.  The pathos of the Greeks, which we correctly translate by emotion, is of a different character, and I cannot better indicate the nature of the difference than by saying that ethos rather resembles comedy and pathos tragedy. For pathos is almost entirely concerned with anger, dislike, fear, hatred and pity. It will be obvious to all what topics are appropriate to such appeals and I have already spoken on the subject in discussing the exordium and the peroration.
14. Suetonius, Augustus, 33.1 (1st cent. CE - 2nd cent. CE)

15. Cassius Dio, Roman History, 52.36.1-52.36.3 (2nd cent. CE - 3rd cent. CE)

52.36.1.  Therefore, if you desire to become in very truth immortal, act as I advise; and, furthermore, do you not only yourself worship the divine Power everywhere and in every way in accordance with the traditions of our fathers, but compel all others to honour it. 52.36.2.  Those who attempt to distort our religion with strange rites you should abhor and punish, not merely for the sake of the gods (since if a man despises these he will not pay honour to any other being), but because such men, by bringing in new divinities in place of the old, persuade many to adopt foreign practices, from which spring up conspiracies, factions, and cabals, which are far from profitable to a monarchy. Do not, therefore, permit anybody to be an atheist or a sorcerer. 52.36.3.  Soothsaying, to be sure, is a necessary art, and you should by all means appoint some men to be diviners and augurs, to whom those will resort who wish to consult them on any matter; that there ought to be no workers in magic at all. For such men, by speaking the truth sometimes, but generally falsehood, often encourage a great many to attempt revolutions.


Subjects of this text:

subject book bibliographic info
antiphon Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
aphrodite Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
cicero, pro sex. roscio amerino Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
cicero, references to the furies Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
clodia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
dikê (goddess) Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
dyck, a. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
eirênê/εἰρήνη Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
ennius Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
eros Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
eunomiê Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
furies Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
horai Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
kennedy, d. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
personification Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
prosopopoeia Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
roscius, sex. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
stoics/stoicism Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
stroh, w. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
suetonius Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
themis Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
theology Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
titans Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
tragedy' Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137
tragedy/tragic Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66
vipsanius agrippa, m. Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 137