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Tiresias: The Ancient Mediterranean Religions Source Database



4458
Dio Chrysostom, Orations, 4.100


nan I, however, am now speaking of the spirit that takes the lead himself and dominates the faculties of his unhappy possessor; he has neither pleasure nor glory as the motive for the acquisition of wealth, and does not intend to spend or to use what he has gotten together, but keeps his wealth out of circulation and useless, actually locked up in secret and sunless vaults. <


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

6 results
1. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
2. Dio Chrysostom, Orations, 4.83-4.98, 4.101-4.102, 4.109-4.115, 4.134-4.135, 12.75, 36.20, 36.23, 36.31-36.32, 36.35, 36.38 (1st cent. CE

4.83.  "Now as there are, roughly speaking, three prevailing types of lives which the majority usually adopt, not after thoughtful consideration and testing, I assure you, but because they are carried away by chance and thoughtless impulse, we must affirm that there is just the same number of spirits whom the great mass of foolish humanity follows and serves — some men one spirit and some another — just as a wicked and wanton troop follows a wicked and frenzied leader. 4.84.  of these types of lives which I have mentioned, the first is luxurious and self-indulgent as regards bodily pleasures, the second, in its turn, is acquisitive and avaricious, while the third is more conspicuous and more disordered than the other two — I mean the one that loves honour and glory — and it manifests a more evident and violent disorder or frenzy, deluding itself into believing that it is enamoured of some noble ideal. 4.85.  "Therefore, come, let us imitate clever artists. They put the impress of their thought and art upon practically everything, representing not only the various gods in human forms but everything else as well. Sometimes they paint rivers in the likeness of men and springs in certain feminine shapes, yes, and islands and cities and well-nigh everything else, like Homer, who boldly represented the Scamander as speaking beneath his flood 4.86.  and though they cannot give speech to their figures, nevertheless do give them forms and symbols appropriate to their nature, as, for example, their river gods recline, usually naked, and wear long flowing beards and on their heads crowns of tamarisk or rushes. 4.87.  Let us then show ourselves to be no whit worse or less competent in the field of discourse than they in their several arts as we mould and depict the characters of the three spirits of the three lives, therein displaying an accomplishment the reverse of and complementary to the skill and prophetic power of the physiognomists, as they call them. 4.88.  These men can determine and announce a man's character from his shape and appearance; while we propose to draw from a man's habits and acts, a type and shape that will match the physiognomist's work — that is, if we shall succeed in getting hold rather of the average and lower types. 4.89.  Since our purpose is to show the absurdity existing in human lives, there is no impropriety or objection to our being seen imitating poets or artists or, if need be, priests of purification and to our striving to furnish illustrations and examples from every source, in the hope of being able to win souls from evil, delusion, and wicked desires and to lead them to love virtue and to long for a better life; 4.90.  or else we might follow the practice of some of those who deal with initiations and rites of purification, who appease the wrath of Hecate and undertake to make a person sound, and then before the cleansing process, as I understand, set forth and point to the many and various visions that, as they claim, the goddess sends when angry. 4.91.  "Well, then, the avaricious spirit craves gold, silver, lands, cattle, blocks of houses, and every kind of possession. Would it not be represented by a good artist as downcast and gloomy of appearance, humble and mean of dress — aye, as squalid and ragged, loving neither children nor parents nor native land, and recognizing no kinship but that of money, and considering the gods as nothing more than that which reveals to him many vast treasures or the deaths of certain kinsfolk and connections from whom he might inherit, regarding our holy festivals as sheer loss and useless expense, never laughing or smiling 4.92.  eyeing all with suspicion and thinking them dangerous, distrusting everybody, having a rapacious look, ever twitching his fingers as he computes his own property, I take it, or that of someone else — a spirit not only without appreciation or capacity for any other thing, but scoffing at education and literature except when they have to do with estimates and contracts, the still blinder lover of wealth, which is rightly described and portrayed as blind; 4.93.  mad about every kind of possession and thinking that nothing should be thrown away; unlike the magnetic stone, which they say attracts iron to itself, but amassing copper and lead as well, yes, even sand and rock if anyone gives them, and everywhere and in almost every case regarding possession as more profitable and better than non-possession. He is most frantic and eager, however, to get money, simply because success here is quickest and cheapest, since money goes on piling up day and night and outstrips, I ween, the circuits of the moon. 4.94.  He recks naught of dislike, hate, and curses and, besides, holds that while other kinds of possessions may be pretty baubles wherewith to amuse oneself, money, to put it succinctly, is the very essence of wealth. 4.95.  This, therefore, is what he seeks and pursues from any and every source, never concerning himself at all to ask whether it is acquired by shameful or by unjust means, except insofar as, observing the punishments meted out to footpads, he lets cowardice get the better of him and becomes cautious. For he has the soul of a worthless cur, that snatches up things when it expects not to be noticed, and looks on other morsels with longing eyes but keeps away from them, though reluctantly, because the guards are by. 4.96.  So let him be a man insignificant in appearance, servile, unsleeping, never smiling, ever quarrelling and fighting with someone, very much like a pander, who in garb as well as in character is shameless and niggardly, dressed in a coloured mantle, the finery of one of his harlots. 4.135.  Again, the spirit that loves distinction counsels and encourages him to sacrifice all that he has for the sake of honour, but the other spirit opposes and blocks this one. And indeed, the lover of pleasure and the lover of fame can never be in accord or say the same thing; for the one despises fame, thinks it nonsense, and often cites the lines of Sardanapallus: 'What I have eaten and wantoned, the joys I have had of my amours, These alone have I now. The rest of my blessings have vanished.' 36.23.  For that, indeed, is the only constitution or city that may be called genuinely happy — the partnership of god with god; even if you include with the gods also everything that has the faculty of reason, mankind being thus included as boys are said to share in citizenship with men, being citizens by birth though not by reason of conceiving and performing the tasks of citizens or sharing in the law, of which they have no comprehension. However, if we take communities of a different kind, though everywhere and in every instance, we may almost say, they are absolutely faulty and worthless as compared with the supreme righteousness of the divine and blessed law and its proper administration, still for our present purpose we shall be supplied with examples of the type that is fairly equitable when compared with that which is utterly corrupt, just as among persons who are all ill we compare the man who had the lightest case with the one who is in worst condition. 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. 36.32.  And this, indeed, is precisely what the wisest and eldest ruler and law-giver ordains for all, both mortals and immortals, he who is the leader of all the heaven and lord of all being, himself thus expounding the term and offering his own administration as a pattern of the happy and blessed condition, he whom the divine bards, instructed by the Muses, praise in song and call the 'father of gods and men.' 36.35.  But the poets who came after them in later days, bringing to stage and theatre naught but their own wisdom, uninitiate addressing initiate, have ofttimes disclosed imperfect patterns of holy rites; but, being applauded by the multitude, they tried in their own right to initiate the mob, actually, as we might say, building open booths for Bacchic rites at tragic crossroads."Yet all these poets in precisely the same fashion call the first and greatest god Father of the whole rational family collectively, yes, and King besides. 36.38.  "This, then, is the theory of the philosophers, a theory which sets up a noble and benevolent fellowship of gods and men which gives a share in law and citizenship, not to all living beings whatsoever, but only to such as have a share in reason and intellect, introducing a far better and more righteous code than that of Sparta, in accordance with which the Helots have no prospect of ever becoming Spartans, and consequently are constantly plotting against Sparta.
3. Epictetus, Discourses, 3.22.53 (1st cent. CE - 2nd cent. CE)

4. New Testament, 1 Timothy, 6.3-6.19 (1st cent. CE - 1st cent. CE)

6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
5. New Testament, Matthew, 25.3 (1st cent. CE - 1st cent. CE)

25.3. Those who were foolish, when they took their lamps, took no oil with them
6. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
child(ren) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
dio chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
epicureanism, wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
friendship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
happiness (eudaimonia) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
koinonia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
maxims Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
menander Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
philodemus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544, 547
plato Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
plutarch Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
polytheism Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
stoic thought Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
stoicism, self-sufficiency Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
stoicism, wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
sungeneia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
tradition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
tyrant Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
universe, harmony of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138
wealth' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547
wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
xenophon, happiness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
xenophon, wealth, use of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
xenophon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 544
zeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 138