Tiresias: The Ancient Mediterranean Religions Source Database

4471

Diodorus Siculus, Historical Library, 10.9.8
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Aeschylus, Prometheus Bound, 54 (6th cent. BCE - 5th cent. BCE) 54. καὶ δὴ πρόχειρα ψάλια δέρκεσθαι πάρα. Κράτος 54. Well, there then! The bands are ready, as you may see. Power
2. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) 150b. and wise and just are they alone who know what acts and words to use towards gods and men. But I should like now to hear what may be your opinion on the subject. Alc. Why, Socrates, it in no wise differs from yours and the god’s; for indeed it would not be fitting for me to record my vote against the god. Soc. And you remember you professed to be in great perplexity lest you should pray unawares for evil
3. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE) 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain.
4. Diodorus Siculus, Historical Library, 10.9.3-10.9.5 (1st cent. BCE - 1st cent. BCE)
5. Diogenes Laertius, Lives of The Philosophers, 6.42, 8.9-8.10 (3rd cent. CE - 3rd cent. CE) 6.42. Further, when Meidias assaulted him and went on to say, There are 3000 drachmas to your credit, the next day he took a pair of boxing-gauntlets, gave him a thrashing and said, There are 3000 blows to your credit.When Lysias the druggist asked him if he believed in the gods, How can I help believing in them, said he, when I see a god-forsaken wretch like you? Others give this retort to Theodorus. Seeing some one perform religious purification, he said, Unhappy man, don't you know that you can no more get rid of errors of conduct by sprinklings than you can of mistakes in grammar? He would rebuke men in general with regard to their prayers, declaring that they asked for those things which seemed to them to be good, not for such as are truly good. 8.9. The contents in general of the aforesaid three treatises of Pythagoras are as follows. He forbids us to pray for ourselves, because we do not know what will help us. Drinking he calls, in a word, a snare, and he discounteces all excess, saying that no one should go beyond due proportion either in drinking or in eating. of sexual indulgence, too, he says, Keep to the winter for sexual pleasures, in summer abstain; they are less harmful in autumn and spring, but they are always harmful and not conducive to health. Asked once when a man should consort with a woman, he replied, When you want to lose what strength you have. 8.10. He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras.
6. Porphyry, On Abstinence, 2.19 (3rd cent. CE - 4th cent. CE) 2.19. 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls [of fruits]. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure. SPAN
7. Epigraphy, Lss, 91
8. Various, Anthologia Palatina, 14.71, 14.74
9. Xenophanes, Fr. (W), None

Subjects of this text:

subject	book bibliographic info
aristoxenus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 64
beauty	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
colophon	Wolfsdorf (2020), Early Greek Ethics, 31
desire	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
diodorus of sicily	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
diogenes laertius	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
diogenes the cynic	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
euphemia,and prayer	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 64
euphemia,and xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
euphemos mythos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
euphron,euphrosyne	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
hagneia,of soul	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 63
hesiod,paths to vice and virtue	Wolfsdorf (2020), Early Greek Ethics, 31
hosios	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 63
hubris,in xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
justice (dikē),in xenophanes	Wolfsdorf (2020), Early Greek Ethics, 31
katharos logos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
lesher,james	Wolfsdorf (2020), Early Greek Ethics, 31
luxury	Wolfsdorf (2020), Early Greek Ethics, 31
lydia	Wolfsdorf (2020), Early Greek Ethics, 31
maximus of tyre	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
morality	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
muses	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
philosophers on objects of prayer,in pythagoras	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 63, 64, 112
philosophers on objects of prayer,in xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
philosophers on objects of prayer	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
plato	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
prayer,criticism of	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
prayer,petitionary	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
psyche as seat of purity/impurity,in pythagoras	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 63, 64
pythagoras	Dillon and Timotin (2015), Platonic Theories of Prayer, 32; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 63, 64, 112
sacred regulations (inscriptional)	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 64
sacrifice,animal,in pythagoras	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 63, 64
socrates	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
solon	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
supplication	Dillon and Timotin (2015), Platonic Theories of Prayer, 32
symbola,pythagorean	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 63, 64, 112
symposium,in xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112
tripartitum	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 56, 64
washing,ritual'	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 64
xenophanes,on just things	Wolfsdorf (2020), Early Greek Ethics, 31
xenophanes,on luxury	Wolfsdorf (2020), Early Greek Ethics, 31
xenophanes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 112; Wolfsdorf (2020), Early Greek Ethics, 31