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Tiresias: The Ancient Mediterranean Religions Source Database



4458
Dio Chrysostom, Orations, 32.41-32.44


nan What, then, do you suppose those people say when they have returned to their homes at the ends of the earth? Do they not say: "We have seen a city that in most respects is admirable and a spectacle that surpasses all human spectacles, with regard both to beauty and sanctuaries and multitude of inhabitants and abundance of all that man requires," going on to describe to their fellow citizens as accurately as possible all the things that I myself named a short while ago — all about the Nile, the land, and the sea, and in particular the epiphany of the god; "and yet," they will add, "it is a city that is mad over music and horse-races and in these matters behaves in a manner entirely unworthy of itself. For the Alexandrians are moderate enough when they offer sacrifice or stroll by themselves or engage in their other pursuits; but when they enter the theatre or the stadium, just as if drugs that would madden them lay buried there, they lose all consciousness of their former state and are not ashamed to say or do anything that occurs to them. <


nan And what is most distressing of all is that, despite their interest in the show, they do not really see, and, though they wish to hear, they do not hear, being evidently out of their senses and deranged â€” not only men, but even women and children. And when the dreadful exhibition is over and they are dismissed, although the more violent aspect of their disorder has been extinguished, still at street-corners and in alley-ways the malady continues throughout the entire city for several days; just as when a mighty conflagration has died down, you can see for a long time, not only the smoke, but also some portions of the buildings still aflame." <


nan Moreover, some Persian or Bactrian is likely to say: "We ourselves know how to ride horses and are held to be just about the best in horsemanship" — for they cultivate that art for the defence of their empire and independence — "but for all that we have never behaved that way or anything like it"; whereas you, who have never handled a horse or mounted one yourselves, are unable to restrain yourselves, but are like lame men squabbling over a foot-race. That may explain why, cowards and slackers though you are, you have won so many cavalry battles in the past! <


nan And take heed lest these people prove to have spoken more truthfully about you than Anacharsis the Scythian is said to have spoken about the Greeks — for he was held to be one of the sages, and he came to Greece, I suppose, to observe the customs and the people. Anacharsis said that in each city of the Greeks there is a place set apart in which they act insanely day after day — meaning the gymnasium — for when they go there and strip off their clothes, they smear themselves with a drug. "And this," said he, "arouses the madness in them; for immediately some run, others throw each other down, others put up their hands and fight an imaginary foe, and others submit to blows. And when they have behaved in that fashion," said he, "they scrape off the drug and straightway are sane again and, now on friendly terms with one another, they walk with downcast glance, being ashamed at what has occurred." <


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

12 results
1. Sophocles, Antigone, 450 (5th cent. BCE - 5th cent. BCE)

2. Sophocles, Oedipus The King, 410 (5th cent. BCE - 5th cent. BCE)

3. Diodorus Siculus, Historical Library, 40.3.1-40.3.8 (1st cent. BCE - 1st cent. BCE)

4. Strabo, Geography, 16.2.5, 16.2.35-16.2.39, 17.1.12 (1st cent. BCE - 1st cent. BCE)

16.2.5. Antioch is the metropolis of Syria. A palace was constructed there for the princes of the country. It is not much inferior in riches and magnitude to Seleuceia on the Tigris and Alexandreia in Egypt.[Seleucus] Nicator settled here the descendants of Triptolemus, whom we have mentioned a little before. On this account the people of Antioch regard him as a hero, and celebrate a festival to his honour on Mount Casius near Seleuceia. They say that when he was sent by the Argives in search of Io, who first disappeared at Tyre, he wandered through Cilicia; that some of his Argive companions separated from him and founded Tarsus; that the rest attended him along the sea-coast, and, relinquishing their search, settled with him on the banks of the Orontes; that Gordys the son of Triptolemus, with some of those who had accompanied his father, founded a colony in Gordyaea, and that the descendants of the rest became settlers among the inhabitants of Antioch. 16.2.35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt] * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time. 16.2.36. By such doctrine Moses persuaded a large body of right-minded persons to accompany him to the place where Jerusalem now stands. He easily obtained possession of it, as the spot was not such as to excite jealousy, nor for which there could be any fierce contention; for it is rocky, and, although well supplied with water, it is surrounded by a barren and waterless territory. The space within [the city] is 60 stadia [in circumference], with rock underneath the surface.Instead of arms, he taught that their defence was in their sacred things and the Divinity, for whom he was desirous of finding a settled place, promising to the people to deliver such a kind of worship and religion as should not burthen those who adopted it with great expense, nor molest them with [so-called] divine possessions, nor other absurd practices.Moses thus obtained their good opinion, and established no ordinary kind of government. All the nations around willingly united themselves to him, allured by his discourses and promises. 16.2.37. His successors continued for some time to observe the same conduct, doing justly, and worshipping God with sincerity. Afterwards superstitious persons were appointed to the priesthood, and then tyrants. From superstition arose abstinence from flesh, from the eating of which it is now the custom to refrain, circumcision, excision, and other practices which the people observe. The tyrannical government produced robbery; for the rebels plundered both their own and the neighbouring countries. Those also who shared in the government seized upon the property of others, and ravaged a large part of Syria and of Phoenicia.Respect, however, was paid to the acropolis; it was not abhorred as the seat of tyranny, but honoured and venerated as a temple. 16.2.38. This is according to nature, and common both to Greeks and barbarians. For, as members of a civil community, they live according to a common law; otherwise it would be impossible for the mass to execute any one thing in concert (in which consists a civil state), or to live in a social state at all. Law is twofold, divine and human. The ancients regarded and respected divine, in preference to human, law; in those times, therefore, the number of persons was very great who consulted oracles, and, being desirous of obtaining the advice of Jupiter, hurried to Dodona, to hear the answer of Jove from the lofty oak.The parent went to Delphi, anxious to learn whether the child which had been exposed (to die) was still living;while the child itself was gone to the temple of Apollo, with the hope of discovering its parents.And Minos among the Cretans, the king who in the ninth year enjoyed converse with Great Jupiter, every nine years, as Plato says, ascended to the cave of Jupiter, received ordices from him, and conveyed them to men. Lycurgus, his imitator, acted in a similar manner; for he was often accustomed, as it seemed, to leave his own country to inquire of the Pythian goddess what ordices he was to promulgate to the Lacedaemonians. 16.2.39. What truth there may be in these things I cannot say; they have at least been regarded and believed as true by mankind. Hence prophets received so much honour as to be thought worthy even of thrones, because they were supposed to communicate ordices and precepts from the gods, both during their lifetime and after their death; as for example Teiresias, to whom alone Proserpine gave wisdom and understanding after death: the others flit about as shadows.Such were Amphiaraus, Trophonius, Orpheus, and Musaeus: in former times there was Zamolxis, a Pythagorean, who was accounted a god among the Getae; and in our time, Decaeneus, the diviner of Byrebistas. Among the Bosporani, there was Achaicarus; among the Indians, were the Gymnosophists; among the Persians, the Magi and Necyomanteis, and besides these the Lecanomanteis and Hydromanteis; among the Assyrians, were the Chaldaeans; and among the Romans, the Tyrrhenian diviners of dreams.Such was Moses and his successors; their beginning was good, but they degenerated. 17.1.12. At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious.
5. Dio Chrysostom, Orations, 1.38, 1.65, 11.62, 12.34, 25.9, 28.5, 30.26, 31.159-31.160, 31.163, 32.29, 32.35, 32.37, 32.42-32.44, 32.47, 32.56, 32.71, 32.95, 33.41, 35.18-35.24, 36.17, 36.31, 49.7-49.9, 80.3 (1st cent. CE

28.5.  "What!" I exclaimed, "Is Melancomas dead?" — for even we knew his name at least, although we had never seen the man himself. "Yes," he replied, "he died not long ago. I believe this is the second day since he was buried." "And in what respect," I asked, "was he superior to this man and to the others also? Was it in size, or in courage?" "That man, sir," he replied, "was more courageous and bigger than any other man in the world, not merely than any of his opponents; and furthermore, he was the most beautiful. And if he had remained an amateur and had not gone in for boxing at all, I believe that he would have become widely known simply on account of his beauty; for even as it was, he attracted everybody's attention whenever he went anywhere, even that of people who did not know who he was. 31.159.  Therefore, just as, when a prosperous and great family has been left desolate and only one male descendant survives, everything depends upon him, and if he errs in any way and bears a bad name, he destroys all the glory of his family and puts shame upon all who preceded him, so too is your position now in respect to Hellas. For you must not take it for granted, Rhodians, that you hold first place in Hellas, nay you must not. For it is only those Hellenes who still live and are sensible of the difference between honour and dishonour of whom it is possible for any to be first. But all the former are past and gone, have perished in an utterly shameful and pitiable way; and as to the rest, it is no longer possible to form a conception of the pre-eminence and splendour of their deeds and, as well, their sufferings, by looking at the men of the present time. 31.160.  Nay, it is rather the stones which reveal the grandeur and the greatness of Hellas, and the ruins of her buildings; her inhabitants themselves and those who conduct her governments would not be called descendants of even the Mysians. So to me, at least, it seems that the cities which have been utterly destroyed have come off better than those which are inhabited as they are now. For the memory of those men remains unimpaired, and the fame of those noble men of the past suffers insult for naught; just as it is true, methinks, with the bodies of the dead — it is in every way better that they should have been utterly destroyed and that no man should see them any more, than that they should rot in the sight of all! 31.163.  Then again, take the mode you affect in dress — which perhaps to some appears ridiculous — the width of the purple stripe; we come now to things still more noticeable — your remaining silent as you watch the games, your applauding by making a clucking sound with your lips — all these manners lend your city dignity, they all cause you to be looked upon as superior to the others, for all these customs you are admired, you are loved; more than by your harbours, your fortifications, your shipyards are you honoured by that strain in your customs which is antique and Hellenic, so that when anybody comes among you he recognizes instantly on disembarking, even if he happens to be of barbarian race, that he has not come to some city of Syria or of Cilicia. But in other cities, unless the stranger hears some one mention the name of the place he sees, that it is called, let us say, 'Lyceum' or 'Academy,' they are all alike to him! 32.35.  But to take just that topic which I mentioned in the beginning, see how important it is. For how you dine in private, how you sleep, how you manage your household, these are matters in which as individuals you are not at all conspicuous; on the other hand, how you behave as spectators and what you are like in the theatre are matters of common knowledge among Greeks and barbarians alike. For your city is vastly superior in point of size and situation, and it is admittedly ranked second among all cities beneath the sun. 32.37.  Perhaps these words of mine are pleasing to your ears and you fancy that you are being praised by me, as you are by all the rest who are always flattering you; but I was praising water and soil and harbours and places and everything except yourselves. For where have I said that you are sensible and temperate and just? Was it not quite the opposite? For when we praise human beings, it should be for their good discipline, gentleness, concord, civic order, for heeding those who give good counsel, and for not being always in search of pleasures. But arrivals and departures of vessels, and superiority in size of population, in merchandise, and in ships, are fit subjects for praise in the case of a fair, a harbour, or a market-place, but not of a city; 32.42.  And what is most distressing of all is that, despite their interest in the show, they do not really see, and, though they wish to hear, they do not hear, being evidently out of their senses and deranged â€” not only men, but even women and children. And when the dreadful exhibition is over and they are dismissed, although the more violent aspect of their disorder has been extinguished, still at street-corners and in alley-ways the malady continues throughout the entire city for several days; just as when a mighty conflagration has died down, you can see for a long time, not only the smoke, but also some portions of the buildings still aflame. 32.43.  Moreover, some Persian or Bactrian is likely to say: "We ourselves know how to ride horses and are held to be just about the best in horsemanship" — for they cultivate that art for the defence of their empire and independence — "but for all that we have never behaved that way or anything like it"; whereas you, who have never handled a horse or mounted one yourselves, are unable to restrain yourselves, but are like lame men squabbling over a foot-race. That may explain why, cowards and slackers though you are, you have won so many cavalry battles in the past! 32.44.  And take heed lest these people prove to have spoken more truthfully about you than Anacharsis the Scythian is said to have spoken about the Greeks — for he was held to be one of the sages, and he came to Greece, I suppose, to observe the customs and the people. Anacharsis said that in each city of the Greeks there is a place set apart in which they act insanely day after day — meaning the gymnasium — for when they go there and strip off their clothes, they smear themselves with a drug. "And this," said he, "arouses the madness in them; for immediately some run, others throw each other down, others put up their hands and fight an imaginary foe, and others submit to blows. And when they have behaved in that fashion," said he, "they scrape off the drug and straightway are sane again and, now on friendly terms with one another, they walk with downcast glance, being ashamed at what has occurred. 32.71.  And though you now have such reasonable men as governors, you have brought them to a feeling of suspicion toward themselves, and so they have come to believe that there is need of more careful watchfulness than formerly; and this you have brought about through arrogance and not through plotting. For would you revolt from anybody? Would you wage war a single day? Is it not true that in the disturbance which took place the majority went only as far as jeering in their show of courage, while only a few, after one or two shots with anything at hand, like people drenching passers-by with slops, quickly lay down and began to sing, and some went to fetch garlands, as if on their way to a drinking party at some festival? 32.95.  Maybe, then, like so many others, you are only following the example set by Alexander, for he, like Heracles, claimed to be a son of Zeus. Nay rather, it may be that it is not Heracles whom your populace resembles, but some Centaur or Cyclops in his cups and amorous, in body strong and huge but mentally a fool. In heaven's name, do you not see how great is the consideration that your emperor has displayed toward your city? Well then, you also must match the zeal he shows and make your country better, not, by Zeus, through constructing fountains or stately portals — for you have not the wealth to squander on things like that, nor could you ever, methinks, surpass the emperor's magnificence — but rather by means of good behaviour, by decorum, by showing yourselves to be sane and steady. For in that case not only would he not regret his generosity because of what has happened, but he might even confer on you still further benefactions. And perhaps you might even make him long to visit you. 33.41.  well then, suppose that a man were to judge you too by the sound that came to him from a distance, what kind of men would he guess you were and what your occupation? For you haven't the capacity for tending either cattle or sheep! And would any one call you colonists from Argos, as you claim to be, or more likely colonists of those abominable Aradians? Would he call you Greeks, or the most licentious of Phoenicians? I believe it is more appropriate for a man of sense to plug his ears with wax in a city like yours than if he chanced to be sailing past the Sirens. For there one faced the risk of death, but here it is licentiousness, insolence, the most extreme corruption that threatens. 35.18.  For in India, according to the report, there are rivers, not of water as in your land, but one of milk, one of translucent wine, another of honey, and another of olive oil. And these streams spring from hills near by, as if from the breasts of Mother Earth. And also these products are immeasurably superior to those we have both in flavour and in potency. For what we have in our country we gather in scanty measure and with difficulty from certain animals and plants, crushing the fruits of trees and plants and extracting the food of living creatures by milking and by robbing the hive; while the products of India are altogether purer, untainted, methinks, by violence and ruthlessness. Moreover, the rivers flow during one month for the king, and that constitutes his tribute, while for the rest of the year they flow for the people. 35.19.  So every day the Indians assemble with their children and their wives at the springs and river-banks, sporting and laughing as if in expectation of a feast. And by the banks there grows the lotus — a sturdy plant and, one might say, the sweetest of all foods, not, as the lotus in our land, mere fodder for quadrupeds — and also much sesame and parsley, at least as one might judge from the outward similarity of those plants, although for quality they are not to be compared. And that country produces also another seed, a better food than wheat and barley and more wholesome. And it grows in huge calyxes, like those of roses but more fragrant and larger. This plant they eat, both root and fruit, at no expense of labour. 35.20.  And there are many canals which issue from the rivers, some large and some small, mingling with one another and made by man to suit his fancy. And by their aid the Indians convey with ease the fluids I have named, just as we convey the water of our gardens. And there are baths also close by at their disposal, the water of which in the one case is warm and whiter than silver and in the other it is blue from its depth and coldness. In these they swim, women and children together, all of them beautiful. And after the bath, I dare say, reclining in the meadows they sing and hum. 35.21.  And there are in that land meadows of utter beauty and a variety of flowering trees that provide shade from high above, though they bring their fruit within reach of all who wish to pluck it as the branches nod. And the birds charm them by their song, some seated in the meadows, a great flock of them, and some high up among the topmost branches, their notes more tuneful than those of our musical instruments. And a gentle breeze is ever blowing, and the climate is nearly constant throughout the year, and it resembles most closely that of early summer. And what is more, not only is their sky clearer, but also the stars are more numerous and more brilliant. And these people live more than four hundred years, and during all that time they are beautiful and youthful and neither old age nor disease nor poverty is found among them. 35.22.  So wonder­ful and so numerous are these blessings, and yet there are people called Brachmanes who, abandoning those rivers and the people scattered along their banks, turn aside and devote themselves to private speculation and meditation, undertaking amazing physical labours without compulsion and enduring fearful tests of endurance. And it is said that they have one special fountain, the Fountain of Truth, by far the best and most godlike of all, and that those who drink their fill thereof have never been known to lie. Regarding conditions in that land, then, it is a true story that you have heard. For some of those who have been there have vouched for it; though only a few do go there, in pursuit of trade, and they mingle only with the people of the coast. 35.23.  And that branch of the Indian race is in low repute, and all the others say harsh things of them. It must be admitted that the people of India are more fortunate than you are, but that you are more fortunate than all the others — with the exception of just one more race of mortals, namely, those most rich in gold. And their gold is obtained from ants. These ants are larger than foxes, though in other respects similar to the ants we have. And they burrow in the earth, just as do all other ants. And that which is thrown out by their burrowing is gold, the purest of all gold and the most resplendent. Now there are close to one another a series of what might be called hills of gold dust, and the whole plain is agleam. Therefore it is difficult to look thereon in the sunlight, and many of those who have made the attempt have lost their sight. 35.24.  But the people who live near that land, having traversed the intervening territory (desert land of no great extent) in chariots drawn by horses of greatest speed, arrive at midday, at which time the ants have gone underground; and then these men seize the gold that has been cast forth and flee. And the ants, becoming aware of what has happened, give chase, and, having overtaken their quarry, fight until they either meet their death or kill the foe — for they are the most valiant of all creatures. And so these at any rate know what their gold is worth, and they even die sooner than give it up. 36.17.  And no sooner had I made this suggestion than they all set out together for the temple of Zeus, where they are wont to meet in council. And while the eldest and the most distinguished and the officials sat on benches in a circle, the rest of the company stood close by, for there was a large open space before the temple. A philosopher would have been vastly pleased at the sight, because all were like the ancient Greeks described by Homer, long-haired and with flowing beards, and only one among them was shaven, and he was subjected to the ridicule and resentment of them all. And it was said that he practised shaving, not as an idle fancy, but out of flattery of the Romans and to show his friendship toward them. And so one could have seen illustrated in his case how disgraceful the practice is and how unseemly for real men. 36.31.  "This doctrine, in brief, aims to harmonize the human race with the divine, and to embrace in a single term everything endowed with reason, finding in reason the only sure and indissoluble foundation for fellowship and justice. For in keeping with that concept the term 'city' would be applied, not, of course, to an organization that has chanced to get mean or petty leaders nor to one which through tyranny or democracy or, in fact, through decarchy or oligarchy or any other similar product of imperfection, is being torn to pieces and made the victim of constant party faction. Nay, term would be applied rather to an organization that is governed by the sanest and noblest form of kingship, to one that is actually under royal goverce in accordance with law, in complete friendship and concord. 49.8.  the Celts appointed those whom they call Druids, these also being devoted to the prophetic art and to wisdom in general. In all these cases the kings were not permitted to do or plan anything without the assistance of these wise men, so that in truth it was they who ruled, while the kings became are servants and the ministers of their will, though they sat on golden thrones, dwelt in great houses, and feasted sumptuously. And indeed it is reasonable to expect that man to administer any office most capably who, occupying continuously the most difficult office of all, can show himself free from error. 80.3.  As for myself, however, I regard it as a splendid and blessed state of being, if in the midst of slaves one can be a free man and in the midst of subjects be independent. To attain this state many wars were waged by the Lydians against the Phrygians and by the Phrygians against the Lydians, and many, too, by both Ionians and Dorians and, in fact, by all peoples, yet no one has ever, because he was enamoured of independence in the spiritual sense, undertaken to use his own personal laws; instead they all wrangle over the laws of Solon and Draco and Numa and Zaleucus, bent on following the one code but not the other, though, on the other hand, not even one of these law-givers had framed the sort of laws he should. Why, Solon himself, according to report, declared that he was proposing for the Athenians, not what satisfied himself, but rather what he assumed they would accept.
6. Epictetus, Discourses, 1.8.16, 2.9.2, 3.24.113, 4.1.42, 4.1.77, 4.6.5 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Cimon, 2.5 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)

9. Suetonius, Augustus, 85 (1st cent. CE - 2nd cent. CE)

10. Suetonius, Nero, 21.3 (1st cent. CE - 2nd cent. CE)

11. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.1 (2nd cent. CE - 2nd cent. CE)

12. Cassius Dio, Roman History, 59.5 (2nd cent. CE - 3rd cent. CE)

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.  


Subjects of this text:

subject book bibliographic info
aeschylus, dramas by\n, oresteia Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
alexandria (egypt) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
antioch Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
augustus, ajax Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
autocrats/autocracy see also dionysus, monarchy, satyrplay, tragedy, tyrants\n, and theatre Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
barbaroi, vs.greeks Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
barbaroi Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
bon sauvage Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
caesars, roman Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
citations of tragedy by Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
citizenship Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
city councils Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 260
city of alexandria, royal quarters Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
creon (king of thebes) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
dio chrysostomus Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
diodoros sikeliotes Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 94
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
euripides, dramas by\n, aeolus Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
euripides, dramas by\n, antigone Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
euripides, dramas by\n, orestes Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
euripides (tragic poet), and nero Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
graeci Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
hellenism(e) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
hellenism Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 94
identity (greek) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
image Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
imperial cult Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
india Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
jews in alexandria, jewish district/delta quarter Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
josephus, on the city of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
juvenal (poet) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
mythologie Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
nero (emperor), performing greek tragedy Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
nero (emperor) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
paideia Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
paul, apostle Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 260
pax romana Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
philostratus (the younger) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
population of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
provincial governors Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
ptolemy v epiphanes Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 260
rhakotis Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
riots Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 260
roman government Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 66
rome Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
sagesse (dorigine divine) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
sarapis/serapis, serapeum Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
sophocles, dramas by\n, antigone Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
sophocles, dramas by\n, oedipus at colonus Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
sophocles, dramas by\n, oedipus tyrannus Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
strabo, description of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 21
stéréotypes (barbares) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
tragedy, and autocrats Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
tragedy, modern reception of Csapo et al., Theatre and Autocracy in the Ancient World (2022) 165
tyrannos' Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 109
universal state Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 94
universe, citizen of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 94