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Tiresias: The Ancient Mediterranean Religions Source Database



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Cicero, Letters, 13.52
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Cicero, Academica, 2.12 (2nd cent. BCE - 1st cent. BCE)

2. Cicero, On Divination, 2.3-2.4 (2nd cent. BCE - 1st cent. BCE)

2.3. Quibus rebus editis tres libri perfecti sunt de natura deorum, in quibus omnis eius loci quaestio continetur. Quae ut plane esset cumulateque perfecta, de divinatione ingressi sumus his libris scribere; quibus, ut est in animo, de fato si adiunxerimus, erit abunde satis factum toti huic quaestioni. Atque his libris adnumerandi sunt sex de re publica, quos tum scripsimus, cum gubernacula rei publicae tenebamus. Magnus locus philosophiaeque proprius a Platone, Aristotele, Theophrasto totaque Peripateticorum familia tractatus uberrime. Nam quid ego de Consolatione dicam? quae mihi quidem ipsi sane aliquantum medetur, ceteris item multum illam profuturam puto. Interiectus est etiam nuper liber is, quem ad nostrum Atticum de senectute misimus; in primisque, quoniam philosophia vir bonus efficitur et fortis, Cato noster in horum librorum numero ponendus est. 2.4. Cumque Aristoteles itemque Theophrastus, excellentes viri cum subtilitate, tum copia, cum philosophia dicendi etiam praecepta coniunxerint, nostri quoque oratorii libri in eundem librorum numerum referendi videntur. Ita tres erunt de oratore, quartus Brutus, quintus orator. Adhuc haec erant; ad reliqua alacri tendebamus animo sic parati, ut, nisi quae causa gravior obstitisset, nullum philosophiae locum esse pateremur, qui non Latinis litteris inlustratus pateret. Quod enim munus rei publicae adferre maius meliusve possumus, quam si docemus atque erudimus iuventutem? his praesertim moribus atque temporibus, quibus ita prolapsa est, ut omnium opibus refreda atque coe+rcenda sit. 2.3. After publishing the works mentioned I finished three volumes On the Nature of the Gods, which contain a discussion of every question under that head. With a view of simplifying and extending the latter treatise I started to write the present volume On Divination, to which I plan to add a work on Fate; when that is done every phase of this particular branch of philosophy will be sufficiently discussed. To this list of works must be added the six volumes which I wrote while holding the helm of state, entitled On the Republic — a weighty subject, appropriate for philosophic discussion, and one which has been most elaborately treated by Plato, Aristotle, Theophrastus, and the entire peripatetic school. What need is there to say anything of my treatise On Consolation? For it is the source of very great comfort to me and will, I think, be of much help to others. I have also recently thrown in that book On Old Age, which I sent my friend Atticus; and, since it is by philosophy that a man is made virtuous and strong, my Cato is especially worthy of a place among the foregoing books. 2.3. Nevertheless Democritus jests rather prettily for a natural philosopher — and there is no more arrogant class — when he says:No one regards the things before his feet,But views with care the regions of the sky.And yet Democritus gives his approval to divination by means of entrails only to the extent of believing that their condition and colour indicate whether hay and other crops will be abundant or the reverse, and he even thinks that the entrails give signs of future health or sickness. O happy mortal! He never failed to have his joke — that is absolutely certain. But was he so amused with petty trifles as to fail to see that his theory would be plausible only on the assumption that the entrails of all cattle changed to the same colour and condition at the same time? But if at the same instant the liver of one ox is smooth and full and that of another is rough and shrunken, what inference can be drawn from the condition and colour of the entrails? 2.4. Inasmuch as Aristotle and Theophrastus, too, both of whom were celebrated for their keenness of intellect and particularly for their copiousness of speech, have joined rhetoric with philosophy, it seems proper also to put my rhetorical books in the same category; hence we shall include the three volumes On Oratory, the fourth entitled Brutus, and the fifth called The Orator.[2] I have named the philosophic works so far written: to the completion of the remaining books of this series I was hastening with so much ardour that if some most grievous cause had not intervened there would not now be any phase of philosophy which I had failed to elucidate and make easily accessible in the Latin tongue. For what greater or better service can I render to the commonwealth than to instruct and train the youth — especially in view of the fact that our young men have gone so far astray because of the present moral laxity that the utmost effort will be needed to hold them in check and direct them in the right way? 2.4. And they can laugh with the better grace because Epicurus, to make the gods ridiculous, represents them as transparent, with the winds blowing through them, and living between two worlds (as if between our two groves) from fear of the downfall. He further says that the gods have limbs just as we have, but make no use of them. Hence, while he takes a roundabout way to destroy the gods, he does not hesitate to take a short road to destroy divination. At any rate Epicurus is consistent, but the Stoics are not; for his god, who has no concern for himself or for anybody else, cannot impart divination to men. And neither can your Stoic god impart divination, although he rules the world and plans for the good of mankind.
3. Cicero, On Duties, 1.144 (2nd cent. BCE - 1st cent. BCE)

1.144. Talis est igitur ordo actionum adhibendus, ut, quem ad modum in oratione constanti, sic in vita omnia sint apta inter se et convenientia; turpe enimn valdeque vitiosum in re severa convivio digna aut delicatum aliquem inferre sermonem. Bene Pericles, cum haberet collegam in praetura Sophoclem poëtam iique de communi officio convenissent et casu formosus puer praeteriret dixissetque Sophocles: O puerum pulchrum, Pericle! At enim praetorem, Sophocle, decet non solum manus, sed etiam oculos abstinentes habere. Atqui hoc idem Sophocles si in athletarum probatione dixisset, iusta reprehensione caruisset. Tanta vis est et loci et temporis. Ut, si qui, cum causam sit acturus, in itinere aut in ambulatione secum ipse meditetur, aut si quid aliud attentius cogitet, non reprehendatur, at hoc idem si in convivio faciat, inhumanus videatur inscitia temporis. 1.144.  Such orderliness of conduct is, therefore, to be observed, that everything in the conduct of our life shall balance and harmonize, as in a finished speech. For it is unbecoming and highly censurable, when upon a serious theme, to introduce such jests as are proper at a dinner, or any sort of loose talk. When Pericles was associated with the poet Sophocles as his colleague in command and they had met to confer about official business that concerned them both, a handsome boy chanced to pass and Sophocles said: "Look, Pericles; what a pretty boy!" How pertinent was Pericles's reply: "Hush, Sophocles, a general should keep not only his hands but his eyes under control." And yet, if Sophocles had made this same remark at a trial of athletes, he would have incurred no just reprimand. So great is the significance of both place and circumstance. For example, if anyone, while on a journey or on a walk, should rehearse to himself a case which he is preparing to conduct in court, or if he should under similar circumstances apply his closest thought to some other subject, he would not be open to censure: but if he should do that same thing at a dinner, he would be thought ill-bred, because he ignored the proprieties of the occasion.
4. Cicero, Letters, 9.1.3 (2nd cent. BCE - 1st cent. BCE)

5. Cicero, Letters, 9.1.3, 13.52 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Letters, 9.1.3, 13.52 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, Letters, 9.1.3, 13.52 (2nd cent. BCE - 1st cent. BCE)

8. Ovid, Tristia, 4.10.43 (1st cent. BCE - 1st cent. CE)

9. Vergil, Aeneis, 8.710 (1st cent. BCE - 1st cent. BCE)

8.710. knew that his mother in the skies redeemed
10. Martial, Epigrams, 3.50, 4.8.7-4.8.12, 5.16.9, 5.78.25, 10.20, 11.52 (1st cent. CE - 2nd cent. CE)

11. Martial, Epigrams, 3.50, 4.8.7-4.8.12, 5.16.9, 5.78.25, 10.20, 11.52 (1st cent. CE - 2nd cent. CE)

12. Persius, Satires, 1.32-1.43 (1st cent. CE - 1st cent. CE)

13. Persius, Saturae, 1.32-1.43 (1st cent. CE - 1st cent. CE)

14. Petronius Arbiter, Satyricon, 55 (1st cent. CE - 1st cent. CE)

15. Petronius Arbiter, Satyricon, 55 (1st cent. CE - 1st cent. CE)

16. Gellius, Attic Nights, 19.9 (2nd cent. CE - 2nd cent. CE)

17. Pliny The Younger, Letters, 1.15.2 (2nd cent. CE - 2nd cent. CE)

18. Pliny The Younger, Letters, 1.15.2 (2nd cent. CE - 2nd cent. CE)

19. Diogenes Laertius, Lives of The Philosophers, 2.61, 6.16, 6.18 (3rd cent. CE - 3rd cent. CE)

2.61. Persaeus indeed attributes the majority of the seven to Pasiphon of the school of Eretria, who inserted them among the dialogues of Aeschines. Moreover, Aeschines made use of the Little Cyrus, the Lesser Heracles and the Alcibiades of Antisthenes as well as dialogues by other authors. However that may be, of the writings of Aeschines those stamped with a Socratic character are seven, namely Miltiades, which for that reason is somewhat weak; then Callias, Axiochus, Aspasia, Alcibiades, Telauges, and Rhinon.They say that want drove him to Sicily to the court of Dionysius, and that Plato took no notice of him, but he was introduced to Dionysius by Aristippus, and on presenting certain dialogues received gifts from him. 6.16. On Justice and Courage: a hortative work in three books.Concerning Theognis, making a fourth and a fifth book.In the third volume are treatises:of the Good.of Courage.of Law, or of a Commonwealth.of Law, or of Goodness and Justice.of Freedom and Slavery.of Belief.of the Guardian, or On Obedience.of Victory: an economic work.In the fourth volume are included:Cyrus.The Greater Heracles, or of Strength.The fifth contains:Cyrus, or of Sovereignty.Aspasia.The sixth:Truth.of Discussion: a handbook of debate.Satho, or of Contradiction, in three books. 6.18. of the Use of Wine, or of Intoxication, or of the Cyclops.of Circe.of Amphiaraus.of Odysseus, Penelope and the Dog.The contents of the tenth volume are:Heracles, or Midas.Heracles, or of Wisdom or Strength.Cyrus, or The Beloved.Cyrus, or The Scouts.Menexenus, or On Ruling.Alcibiades.Archelaus, or of Kingship.This is the list of his writings.Timon finds fault with him for writing so much and calls him a prolific trifler. He died of disease just as Diogenes, who had come in, inquired of him, Have you need of a friend? Once too Diogenes, when he came to him, brought a dagger. And when Antisthenes cried out, Who will release me from these pains? replied, This, showing him the dagger. I said, quoth the other, from my pains, not from life.


Subjects of this text:

subject book bibliographic info
aeschines the socratic Wynne, Horace and the Gift Economy of Patronage (2019) 29
antiochus of ascalon, sosus Wynne, Horace and the Gift Economy of Patronage (2019) 29
antiochus of ascalon Wynne, Horace and the Gift Economy of Patronage (2019) 29
antisthenes Wynne, Horace and the Gift Economy of Patronage (2019) 29
aristotle Wynne, Horace and the Gift Economy of Patronage (2019) 29
atticus, titus pomponius Wynne, Horace and the Gift Economy of Patronage (2019) 25, 29
phaedrus, timaeus Wynne, Horace and the Gift Economy of Patronage (2019) 25
plato Wynne, Horace and the Gift Economy of Patronage (2019) 29
tullia Wynne, Horace and the Gift Economy of Patronage (2019) 25
xenophon' Wynne, Horace and the Gift Economy of Patronage (2019) 29