Tiresias: The Ancient Mediterranean Religions Source Database

2334

Cicero, In Verrem, 2.4.122
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Intertexts (texts cited often on the same page as the searched text):

21 results
1. Hesiod, Works And Days, 243-251, 242 (8th cent. BCE - 7th cent. BCE) 242. And honest, children grow in amity
2. Theocritus, Idylls, 17 (4th cent. BCE - 3rd cent. BCE)
3. Cicero, De Finibus, 2.23 (2nd cent. BCE - 1st cent. BCE) 2.23.  "What then is the point of saying 'I should have no fault to find with them if they kept their desires within bounds'? That is tantamount to saying 'I should not blame the profligate if they were not profligate.' He might as well say he would not blame the dishonest either, if they were upright men. Here is our rigid moralist maintaining that sensuality is not in itself blameworthy! And I profess, Torquatus, on the hypothesis that pleasure is the Chief Good he is perfectly justified in thinking so. I should be sorry to picture to myself, as you are so fond of doing, debauchees who are sick at table, have to be carried home from dinner-parties, and next day gorge themselves again before they have recovered from the effects of the night before; men who, as the saying goes, have never seen either sunset or sunrise; men who run through their inheritance and sink into penury. None of us supposes that profligates of that description live pleasantly. No, but men of taste and refinement, with first-rate chefs and confectioners, fish, birds, game and the like of the choicest; careful of their digestion; with Wine in flask Decanted from a new‑broach'd cask, . . . as Lucilius has it, Wine of tang bereft, All harshness in the strainer left; with the accompaniment of dramatic performances and their usual sequel, the pleasures apart from which Epicurus, as he loudly proclaims, does not what Good is; give them also beautiful boys to wait upon them, with drapery, silver, Corinthian bronzes, and the scene of the feast, the banqueting-room, all in keeping; take profligates of this sort; that these live well or enjoy happiness I will never allow.
4. Cicero, On The Ends of Good And Evil, 2.23, 5.1-5.5 (2nd cent. BCE - 1st cent. BCE) 2.23. quid ergo attinet dicere: 'Nihil haberem, quod reprehenderem, si finitas cupiditates haberent'? hoc est dicere: Non reprehenderem asotos, si non essent asoti. isto modo ne improbos quidem, si essent boni viri. hic homo severus luxuriam ipsam per se reprehendendam non putat, et hercule, Torquate, ut verum loquamur, si summum bonum voluptas est, rectissime non putat. Noli noli Se. nolui N nolim rell. codd. enim mihi fingere asotos, ut soletis, qui in mensam vomant, et qui de conviviis auferantur crudique postridie se rursus ingurgitent, qui solem, ut aiunt, nec occidentem umquam viderint nec orientem, qui consumptis patrimoniis egeant. nemo nostrum istius generis asotos iucunde putat vivere. mundos, elegantis, optimis cocis, pistoribus, piscatu, aucupio, venatione, his omnibus exquisitis, vitantes cruditatem, quibus vinum quibus vinum et q. s. cf. Lucilii carm. rell. rec. Marx. I p. 78, II p. 366 sq. defusum e pleno sit chrysizon, chrysizon Marx.; hirsizon A hrysizon vel heysizon B hrysizon E hyrsi|hon R hyrsizon N hrysiron V ut ait Lucilius, cui nihildum situlus et nihildum situlus et (situlus = situla, sitella) Se. nihil (nichil BE) dum sit vis et ABE nichil dum sit viset R nichil dempsit (e vid. corr. ex u, psit in ras. ) vis (post s ras.) et (in ras.) N nichil dempsit vis et V sacculus sacculus ABE saculos V sarculos R, N (a ex corr. m. alt., r superscr. ab alt. m. ) abstulerit, adhibentis ludos et quae sequuntur, illa, quibus detractis clamat Epicurus se nescire quid sit bonum; adsint etiam formosi pueri, qui ministrent, respondeat his vestis, argentum, Corinthium, locus ipse, aedificium—hos ergo ergo BER ego ANV asotos bene quidem vivere aut aut at BE beate numquam dixerim. 5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. 2.23.  "What then is the point of saying 'I should have no fault to find with them if they kept their desires within bounds'? That is tantamount to saying 'I should not blame the profligate if they were not profligate.' He might as well say he would not blame the dishonest either, if they were upright men. Here is our rigid moralist maintaining that sensuality is not in itself blameworthy! And I profess, Torquatus, on the hypothesis that pleasure is the Chief Good he is perfectly justified in thinking so. I should be sorry to picture to myself, as you are so fond of doing, debauchees who are sick at table, have to be carried home from dinner-parties, and next day gorge themselves again before they have recovered from the effects of the night before; men who, as the saying goes, have never seen either sunset or sunrise; men who run through their inheritance and sink into penury. None of us supposes that profligates of that description live pleasantly. No, but men of taste and refinement, with first-rate chefs and confectioners, fish, birds, game and the like of the choicest; careful of their digestion; with Wine in flask Decanted from a new‑broach'd cask, . . . as Lucilius has it, Wine of tang bereft, All harshness in the strainer left; with the accompaniment of dramatic performances and their usual sequel, the pleasures apart from which Epicurus, as he loudly proclaims, does not what Good is; give them also beautiful boys to wait upon them, with drapery, silver, Corinthian bronzes, and the scene of the feast, the banqueting-room, all in keeping; take profligates of this sort; that these live well or enjoy happiness I will never allow. 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.5.  "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground.
5. Cicero, On Duties, 5.1-5.3 (2nd cent. BCE - 1st cent. BCE)
6. Cicero, In Verrem, 2.1.46, 2.4.120-2.4.121, 2.4.123, 2.4.128-2.4.130 (2nd cent. BCE - 1st cent. BCE)
7. Diodorus Siculus, Historical Library, 13.82 (1st cent. BCE - 1st cent. BCE) 13.82. 1.  Now the sacred buildings which they constructed, and especially the temple of Zeus, bear witness to the grand manner of the men of that day. of the other sacred buildings some have been burned and others completely destroyed because of the many times the city has been taken in war, but the completion of the temple of Zeus, which was ready to receive its roof, was prevented by the war; and after the war, since the city had been completely destroyed, never in the subsequent years did the Acragantini find themselves able to finish their buildings.,2.  The temple has a length of three hundred and forty feet, a width of sixty, and a height of one hundred and twenty not including the foundation. And being as it is the largest temple in Sicily, it may not unreasonably be compared, so far as magnitude of its substructure is concerned, with the temples outside of Sicily; for even though, as it turned out, the design could not be carried out, the scale of the undertaking at any rate is clear.,3.  And though all other men build their temples either with walls forming the sides or with rows of columns, thrown enclosing their sanctuaries, this temple combines both these plans; for the columns were built in with the walls, the part extending outside the temple being rounded and that within square; and the circumference of the outer part of the column which extends from the wall is twenty feet and the body of a man may be contained in the fluting, while that of the inner part is twelve feet.,4.  The porticoes were of enormous size and height, and in the east pediment they portrayed The Battle between the Gods and the Giants which excelled in size and beauty, and in the west The Capture of Troy, in which each one of the heroes may be seen portrayed in a manner appropriate to his rôle.,5.  There was at that time also an artificial pool outside the city, seven stades in circumference and twenty cubits deep; into this they brought water and ingeniously contrived to produce a multitude of fish of every variety for their public feastings, and with the fish swans spent their time and a vast multitude of every other kind of bird, so that the pool was an object of great delight to gaze upon.,6.  And witness to the luxury of the inhabitants is also the extravagant cost of the monuments which they erected, some adorned with sculptured race-horses and others with the pet birds kept by girls and boys in their homes, monuments which Timaeus says he had seen extant even in his own lifetime.,7.  And in the Olympiad previous to the one we are discussing, namely, the Ninety-second, when Exaenetus of Acragas won the "stadion," he was conducted into the city in a chariot and in the procession there were, not to speak of the other things, three hundred chariots belonging to citizens of Acragas.,8.  Speaking generally, they led from youth onward a manner of life which was luxurious, wearing as they did exceedingly delicate clothing and gold ornaments and, besides, using strigils and oil-flasks made of silver and even of gold.
8. Dionysius of Halycarnassus, Roman Antiquities, 1.79.11 (1st cent. BCE - missingth cent. CE) 1.79.11.  But their life was that of herdsmen, and they lived by their own labour, generally upon the mountains in huts which they built, roofs and all, out of sticks and reeds. One of these, called the hut of Romulus, remained even to my day on the flank of the Palatine hill which faces towards the Circus, and it is preserved holy by those who have charge of these matters; they add nothing to it to render it more stately, but if any part of it is injured, either by storms or by the lapse of time, they repair the damage and restore the hut as nearly as possible to its former condition.
9. Horace, Letters, 2.1.34 (1st cent. BCE - 1st cent. BCE)
10. Dio Chrysostom, Orations, 37.41 (1st cent. CE - missingth cent. CE) 37.41.  And I know that Harmodius and Aristogeiton have served as slaves in Persia, and that fifteen hundred statues of Demetrius of Phalerum have all been pulled down by the Athenians on one and the same day. Aye, they have even dared to empty chamber-pots on King Philip. Yes, the Athenians poured urine on his statue — but he poured on their city blood and ashes and dust. In fact it was enough to arouse righteous indignation that they should class the same man now among the gods and now not even among human beings.
11. Martial, Epigrams, 3.20, 9.43-9.44 (1st cent. CE - 2nd cent. CE)
12. Martial, Epigrams, 3.20, 9.43-9.44 (1st cent. CE - 2nd cent. CE)
13. Pliny The Elder, Natural History, 7.34, 16.200, 34.58, 36.29 (1st cent. CE - 1st cent. CE)
14. Plutarch, Nicias, 14.5 (1st cent. CE - 2nd cent. CE)
15. Statius, Siluae, 4.6 (1st cent. CE - 1st cent. CE)
16. Cassius Dio, Roman History, 53.23.2, 66.24.2 (2nd cent. CE - 3rd cent. CE) 53.23.2.  for instead of undertaking to repair a road, Agrippa had adorned with marble tablets and paintings this edifice in the Campus Martius, which had been constructed by Lepidus with porticos all around it for the meetings of the comitia tributa, and he named it the Saepta Iulia in honour of Augustus. 66.24.2.  It consumed the temple of Serapis, the temple of Isis, the Saepta, the temple of Neptune, the Baths of Agrippa, the (Opens in another window)')" onMouseOut="nd();" Pantheon, the Diribitorium, the theatre of Balbus, the stage building of (Opens in another window)')" onMouseOut="nd();" Pompey's theatre, the Octavian buildings together with their books, and the temple of Jupiter Capitolinus with their surrounding temples. Hence the disaster seemed to be not of human but of divine origin;
17. Pliny The Younger, Letters, 3.1, 8.18 (2nd cent. CE - 2nd cent. CE) 3.1. To Calvisius. I don't think I ever spent a more delightful time than during my recent visit at Spurinna's house; indeed, I enjoyed myself so much that, if it is my fortune to grow old, there is no one whom I should prefer to take as my model in old age, as there is nothing more methodical than that time of life. Personally, I like to see men map out their lives with the regularity of the fixed courses of the stars, and especially old men. For while one is young a little disorder and rush, so to speak, is not unbecoming; but for old folks, whose days of exertion are past and in whom personal ambition is disgraceful, a placid and well-ordered life is highly suitable. That is the principle upon which Spurinna acts most religiously; even trifles, or what would be trifles were they not of daily occurrence, he goes through in fixed order and, as it were, orbit. In the morning he keeps his couch; at the second hour he calls for his shoes and walks three miles, exercising mind as well as body. If he has friends with him the time is passed in conversation on the noblest of themes, otherwise a book is read aloud, and sometimes this is done even when his friends are present, but never in such a way as to bore them. Then he sits down, and there is more reading aloud or more talk for preference; afterwards he enters his carriage, taking with him either his wife, who is a model lady, or one of his friends, a distinction I recently enjoyed. How delightful, how charming that privacy is! What glimpses of old times one gets! What noble deeds and noble men he tells you of! What lessons you drink in! Yet at the same time it is his custom so to blend his learning with modesty that he never seems to be playing the schoolmaster. After riding seven miles he walks another mile, then he again resumes his seat or betakes himself to his room and his pen. For he composes, both in Latin and Greek, the most scholarly lyrics. They have a wonderful grace, wonderful sweetness, and wonderful humour, and the chastity of the writer enhances its charm. When he is told that the bathing hour has come - which is the ninth hour in winter and the eighth in summer - he takes a walk naked in the sun, if there is no wind. Then he plays at ball for a long spell, throwing himself heartily into the game, for it is by means of this kind of active exercise that he battles with old age. After his bath he lies down and waits a little while before taking food, listening in the meantime to the reading of some light and pleasant book. All this time his friends are at perfect liberty to imitate his example or do anything else they prefer. Then dinner is served, the table being as bright as it is modest, and the silver plain and old-fashioned; he also has some Corinthian vases in use, for which he has a taste though not a mania. The dinner is often relieved by actors of comedy, * so that the pleasures of the table may have a seasoning of letters. Even in the summer the meal lasts well into the night, but no one finds it long, for it is kept up with such good humour and charm. The consequence is that, though he has passed his seventy-seventh year, his hearing and eyesight are as good as ever, his body is still active and alert, and the only symptom of his age is his wisdom. This is the sort of life that I have vowed and determined to follow, and I shall enter upon it with zest as soon as my age justifies me in beating a retreat. Meanwhile, I am distracted with a thousand things to attend to, and my only solace therein is the example of Spurinna again, for he undertook official duties, held magistracies, and governed provinces as long as it became him to do so, and earned his present leisure by abundant toil. That is why I set myself the same race to run and the same goal to attain, and I now register the vow and place it in your hands, so that, if ever you see me being carried beyond the mark, you may bring me to book, quote this letter of mine against me and order me to take my ease, so soon as I shall have made it impossible for people to charge me with laziness. Farewell.
18. Pliny The Younger, Letters, 3.1, 8.18 (2nd cent. CE - 2nd cent. CE) 3.1. To Calvisius. I don't think I ever spent a more delightful time than during my recent visit at Spurinna's house; indeed, I enjoyed myself so much that, if it is my fortune to grow old, there is no one whom I should prefer to take as my model in old age, as there is nothing more methodical than that time of life. Personally, I like to see men map out their lives with the regularity of the fixed courses of the stars, and especially old men. For while one is young a little disorder and rush, so to speak, is not unbecoming; but for old folks, whose days of exertion are past and in whom personal ambition is disgraceful, a placid and well-ordered life is highly suitable. That is the principle upon which Spurinna acts most religiously; even trifles, or what would be trifles were they not of daily occurrence, he goes through in fixed order and, as it were, orbit. In the morning he keeps his couch; at the second hour he calls for his shoes and walks three miles, exercising mind as well as body. If he has friends with him the time is passed in conversation on the noblest of themes, otherwise a book is read aloud, and sometimes this is done even when his friends are present, but never in such a way as to bore them. Then he sits down, and there is more reading aloud or more talk for preference; afterwards he enters his carriage, taking with him either his wife, who is a model lady, or one of his friends, a distinction I recently enjoyed. How delightful, how charming that privacy is! What glimpses of old times one gets! What noble deeds and noble men he tells you of! What lessons you drink in! Yet at the same time it is his custom so to blend his learning with modesty that he never seems to be playing the schoolmaster. After riding seven miles he walks another mile, then he again resumes his seat or betakes himself to his room and his pen. For he composes, both in Latin and Greek, the most scholarly lyrics. They have a wonderful grace, wonderful sweetness, and wonderful humour, and the chastity of the writer enhances its charm. When he is told that the bathing hour has come - which is the ninth hour in winter and the eighth in summer - he takes a walk naked in the sun, if there is no wind. Then he plays at ball for a long spell, throwing himself heartily into the game, for it is by means of this kind of active exercise that he battles with old age. After his bath he lies down and waits a little while before taking food, listening in the meantime to the reading of some light and pleasant book. All this time his friends are at perfect liberty to imitate his example or do anything else they prefer. Then dinner is served, the table being as bright as it is modest, and the silver plain and old-fashioned; he also has some Corinthian vases in use, for which he has a taste though not a mania. The dinner is often relieved by actors of comedy, * so that the pleasures of the table may have a seasoning of letters. Even in the summer the meal lasts well into the night, but no one finds it long, for it is kept up with such good humour and charm. The consequence is that, though he has passed his seventy-seventh year, his hearing and eyesight are as good as ever, his body is still active and alert, and the only symptom of his age is his wisdom. This is the sort of life that I have vowed and determined to follow, and I shall enter upon it with zest as soon as my age justifies me in beating a retreat. Meanwhile, I am distracted with a thousand things to attend to, and my only solace therein is the example of Spurinna again, for he undertook official duties, held magistracies, and governed provinces as long as it became him to do so, and earned his present leisure by abundant toil. That is why I set myself the same race to run and the same goal to attain, and I now register the vow and place it in your hands, so that, if ever you see me being carried beyond the mark, you may bring me to book, quote this letter of mine against me and order me to take my ease, so soon as I shall have made it impossible for people to charge me with laziness. Farewell.
19. Epigraphy, Ogis, 54
20. Strabo, Geography, 8.6.23, 14.1.14 8.6.23. The Corinthians, when they were subject to Philip, not only sided with him in his quarrel with the Romans, but individually behaved so contemptuously towards the Romans that certain persons ventured to pour down filth upon the Roman ambassadors when passing by their house. For this and other offences, however, they soon paid the penalty, for a considerable army was sent thither, and the city itself was razed to the ground by Leucius Mummius; and the other countries as far as Macedonia became subject to the Romans, different commanders being sent into different countries; but the Sikyonians obtained most of the Corinthian country. Polybius, who speaks in a tone of pity of the events connected with the capture of Corinth, goes on to speak of the disregard shown by the army for the works of art and votive offerings; for he says that he was present and saw paintings that had been flung to the ground and saw the soldiers playing dice on these. Among the paintings he names that of Dionysus by Aristeides, to which, according to some writers, the saying, Nothing in comparison with the Dionysus, referred; and also the painting of Heracles in torture in the robe of Deianeira. Now I have not seen the latter, but I saw the Dionysus, a most beautiful work, on the walls of the sanctuary of Ceres in Rome; but when recently the temple was burned, the painting perished with it. And I may almost say that the most and best of the other dedicatory offerings at Rome came from there; and the cities in the neighborhood of Rome also obtained some; for Mummius, being magimous rather than fond of art, as they say, readily shared with those who asked. And when Lucullus built the sanctuary of Good Fortune and a portico, he asked Mummius for the use of the statues which he had, saying that he would adorn the sanctuary with them until the dedication and then give them back. However, he did not give them back, but dedicated them to the goddess, and then bade Mummius to take them away if he wished. But Mummius took it lightly, for he cared nothing about them, so that he gained more repute than the man who dedicated them. Now after Corinth had remained deserted for a long time, it was restored again, because of its favorable position, by the deified Caesar, who colonized it with people that belonged for the most part to the freedmen class. And when these were removing the ruins and at the same time digging open the graves, they found numbers of terra-cotta reliefs, and also many bronze vessels. And since they admired the workmanship they left no grave unransacked; so that, well supplied with such things and disposing of them at a high price, they filled Rome with Corinthian mortuaries, for thus they called the things taken from the graves, and in particular the earthenware. Now at the outset the earthenware was very highly prized, like the bronzes of Corinthian workmanship, but later they ceased to care much for them, since the supply of earthen vessels failed and most of them were not even well executed. The city of the Corinthians, then, was always great and wealthy, and it was well equipped with men skilled both in the affairs of state and in the craftsman's arts; for both here and in Sikyon the arts of painting and modelling and all such arts of the craftsman flourished most. The city had territory, however, that was not very fertile, but rifted and rough; and from this fact all have called Corinth beetling, and use the proverb, Corinth is both beetle-browed and full of hollows. 14.1.14. The distance from the Trogilian promontory to Samos is forty stadia. Samos faces the south, both it and its harbor, which latter has a naval station. The greater part of it is on level ground, being washed by the sea, but a part of it reaches up into the mountain that lies above it. Now on the right, as one sails towards the city, is the Poseidium, a promontory which with Mt. Mycale forms the seven-stadia strait; and it has a temple of Poseidon; and in front of it lies an isle called Narthecis; and on the left is the suburb near the Heraion, and also the Imbrasus River, and the Heraion, an ancient sanctuary and large temple, which is now a picture gallery. Apart from the number of the paintings placed inside, there are other picture galleries and some little temples [naiskoi] full of ancient art. And the area open to the sky is likewise full of most excellent statues. of these, three of colossal size, the work of Myron, stood upon one base; Antony took these statues away, but Augustus Caesar restored two of them, those of Athena and Heracles, to the same base, although he transferred the Zeus to the Capitolium, having erected there a small chapel for that statue.
21. Vergil, Aeneis, 6.850 6.850. of laurel groves; and hence to earth outpours

Subjects of this text:

subject	book bibliographic info
acropolis in athens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
agathocles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
amphitheatres	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
apelles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
apollo,on delos	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
apollo	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
architecture and art,roman appreciation	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
arion	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
aristeus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
arsinoe ii	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
art and architecture,roman appreciation	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
artemis	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
arx	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
aspendus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
astydamas (tragic poet)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
athens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
augustus	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
authentic versus copy	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
beneficium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
berenike ii	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
boëthius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
brutus,marcus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
calamis	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
calydonian boar	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
casa romuli	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
clearchus of heraclea	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
corinth,caesars colony at	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
corinthian bronze	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
delos	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
demetrius of phaleron	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
dionysius i of syracuse,and dionysus	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
dionysius i of syracuse	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
dionysus,and autocrats	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
dionysus,and dionysius i	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
dionysus,representations of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
domitian,martial flatters	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
domitian,public architecture	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
dossier of inscriptions	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
dubius avitus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
ennius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
eparcheia	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
eubulus (comic poet),dionysius	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
gelon i of syracuse	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
hesiod (poet)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
hiero	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
hieron i of syracuse	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
julius caesar,c.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
jupiter,his temple at comum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
jupiter,imperator	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
lysippus,his hercules epitrapezios	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
megalopolis,theatre building	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
metellus macedonicus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
minerva,temple at syracuse	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262, 330
minerva,temple in syracuse	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
monarchy,and divine origins	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
myron	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
national archaeological museum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
octavius,portico of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
old comedy (attic)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
paean	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
palimpsestic rome,attitude to authentic antiquity	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
palimpsestic rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
pamphilus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
parthenon	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
periander of corinth	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
phidias	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
philip ii of macedon	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
philistis (wife of hieron)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
philistus of syracuse	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
phlegon of tralles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
phylarchus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
piety	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
pisistratus (tyrant of athens)/pisistratids	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
pliny the younger,collects corinthian bronze	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
polyclitus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
portico of octavius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
praxiteles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
priests/priestesses	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
pro poleos	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
ptolemies	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
restoration of sacred property	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121
rome,saepta julia,and the porticus argonautarum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,saepta julia,and the porticus meleagri	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,saepta julia,m. vipsanius agrippa builds	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,saepta julia,statues of achilles and chiron in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,saepta julia,statues of olympus and pan in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,saepta julia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
rome,temple of divus augustus,victoria in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49, 65
romulus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
sacred architecture'	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262
satyrs,and dionysius i	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
satyrs	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
scipio aemilianus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
syracuse,temple of liber in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
syracuse,theatre building,diazoma	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
syracuse	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262, 330
temple of minerva at syracuse	Jenkyns (2013), God, Space, and City in the Roman Imagination, 262, 330
theatre of dionysus (athens)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
theron (tyrant of acragas)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
three tragedians,lycurgan statues of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
tragedians,three lycurgan statues of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 29
tullius cicero,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,c.,appropriates art works in syracuse	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,c.,cicero prosecutes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,c.,his depredations in greece and asia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,c.,looting of sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,c.,plunders apollos shrine on delos	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 49
verres,depredations of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 330
vestricius spurinna,t.,collects corinthian bronze	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
vestricius spurinna,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
zenodorus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
zeus,eleutherios	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
zeus,olympios	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63
zeuxis	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65