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Tiresias: The Ancient Mediterranean Religions Source Database



4479
Diogenes Laertius, Lives Of The Philosophers, 6.105


nanThey also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates.


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

18 results
1. Antisthenes, Fragments, 88, 22 (5th cent. BCE - 4th cent. BCE)

2. Antisthenes, Fragments, 88, 22 (5th cent. BCE - 4th cent. BCE)

3. Diogenes Sinopensis, Letters, 44 (5th cent. BCE - 4th cent. BCE)

4. Euripides, Hercules Furens, 394-397, 1357 (5th cent. BCE - 5th cent. BCE)

5. Sophocles, Women of Trachis, 1100, 1264-1278, 1099 (5th cent. BCE - 5th cent. BCE)

1099. and that monstrous army of beasts with double form, hostile, going on hoofed feet, violent, lawless, of surpassing violence; you tamed the beast in Erymanthia, and underground the three-headed whelp of Hades, a resistless terror, offspring of the fierce Echidna; you tamed the dragon
6. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)

2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
7. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)

8. Antisthenes of Rhodes, Fragments, 88, 22 (3rd cent. BCE - 2nd cent. BCE)

9. Philo of Alexandria, That Every Good Person Is Free, 28 (1st cent. BCE - 1st cent. CE)

10. Dio Chrysostom, Orations, 1.84, 8.25-8.35 (1st cent. CE

8.25.  and now from that time forth the man goes on living as a pig or a wolf. Pleasure also brings divers and deadly vipers into being, and other crawling things that attend constantly upon her as they lie about her doors, and though yearning for pleasure and serving her, they yet suffer a thousand hardships all in vain. 8.26.  For pleasure, after overpowering and taking possession of her victims, delivers them over to hardships, the most hateful and most difficult to endure. "This is the contest which I steadfastly maintain, and in which I risk my life against pleasure and hardship, yet not a single wretched mortal gives heed to me, but only to the jumpers and runners and dancers. 8.27.  Neither, indeed, did men have eyes for struggles and labours of Heracles or have any interest in them, but perhaps even then they were admiring certain athletes such as Zetes, Calaïs, Peleus, and other like runners and wrestlers; and some they would admire for their beauty and others for their wealth, as, for example, Jason and Cinyras. 8.28.  About Pelops, too, the story ran that he had an ivory shoulder, as if there were any use in a man having a golden or ivory hand or eyes of diamond or malachite; but the kind of soul he had men did not notice. As for Heracles, they pitied him while he toiled and struggled and called him the most 'trouble-ridden,' or wretched, of men; indeed, this is why they gave the name 'troubles,' or tasks, to his labours and works, as though a laborious life were a trouble-ridden, or wretched life; but now that he is dead they honour him beyond all others, deify him, and say he has Hebe to wife, and all pray to him that they may not themselves be wretched — to him who in his labours suffered wretchedness exceedingly great. 8.29.  "They have an idea, too, that Eurystheus had him in his power and ordered him about, Eurystheus, whom they considered a worthless fellow and to whom no one ever prayed or sacrificed. Heracles, however, roved over all Europe and Asia, though he did not look at all like any of these athletes; 8.30.  for where could he have penetrated, had he carried so much flesh or required so much meat or drink into such depths of sleep? No, he was as alert and lean like a lion, keen of eye and ear, recking naught of cold or heat, having no use for bed, shawl, or rug, clad in a dirty skin, with an air of hunger about him, as he succoured the good and punished the bad. 8.31.  And because Diomede, the Thracian, wore such fine raiment and sat upon a throne drinking the livelong day in high revel, and treated strangers unrighteously as well as his own subjects, and kept a large stable, Heracles smote him with his club and smashed him as if he had been an old jar. Then Geryones, who had ever so many cattle and was the richest of all western lords and the most arrogant, he also killed along with his brothers and drove his cattle away. 8.32.  And when he found Busiris very diligently training, eating the whole day long, and exceeding proud of his wrestling, Heracles burst him open like an over-filled bag by dashing him to the ground. He loosed the girdle of the Amazon, who tried to coquet with him and thought to win by means of her beauty. For he both consorted with her and made her understand that he could never be overcome by beauty and would never tarry far away from his own possessions for a woman's sake. 8.33.  And Prometheus, whom I take to have been a sort of sophist, he found being destroyed by popular opinion; for his liver swelled and grew whenever he was praised and shrivelled again when he was censured. So he took pity on him, frightened . . , and thus relieved him of his vanity and inordinate ambition; and straightway he disappeared after making him whole. "Now in all those exploits he was not doing a favour to Eurystheus at all. 8.34.  And as to the golden apples that he got and brought back — I mean those of the Hesperides — he did give them to him, since he had no use for them himself, but told him to keep them and go hang; for he explained that apples of gold are of no use to a man, nor had the Hesperides, either, found them to be. Then, finally, when he was growing ever slower and weaker, from fear that he would not be able to live as before, and besides, I suppose, because he was attacked by some disease, he made the best provision that was humanly possible for himself, for he reared a pyre of the very driest wood in the courtyard and showed that he minded the fiery heat precious little. 8.35.  But before that, to avoid creating the opinion that he did only impressive and mighty deeds, he went and removed and cleaned away the dung in the Augean stables, that immense accumulation of many years. For he considered that he ought to fight stubbornly and war against opinion as much as against wild beasts and wicked men.
11. Epictetus, Discourses, 1.2.6, 3.24.67 (1st cent. CE - 2nd cent. CE)

12. Heraclitus of Ephesus (Attributed Author), Letters, 4 (1st cent. CE - 2nd cent. CE)

13. 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.
14. Seneca The Younger, De Beneficiis, 7.8.3 (1st cent. CE - 1st cent. CE)

15. Alexander of Aphrodisias, On Fate, 34 (2nd cent. CE - 3rd cent. CE)

16. Lucian, Philosophies For Sale, 8, 11 (2nd cent. CE - 2nd cent. CE)

17. Pausanias, Description of Greece, 1.29.15 (2nd cent. CE - 2nd cent. CE)

1.29.15. Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron;
18. Diogenes Laertius, Lives of The Philosophers, 3.35, 6.2-6.8, 6.10-6.13, 6.70-6.71, 6.103-6.104, 7.4, 7.119 (3rd cent. CE - 3rd cent. CE)

3.35. It is said also that Antisthenes, being about to read publicly something that he had composed, invited Plato to be present. And on his inquiring what he was about to read, Antisthenes replied that it was something about the impossibility of contradiction. How then, said Plato, can you write on this subject? thus showing him that the argument refutes itself. Thereupon he wrote a dialogue against Plato and entitled it Sathon. After this they continued to be estranged from one another. They say that, on hearing Plato read the Lysis, Socrates exclaimed, By Heracles, what a number of lies this young man is telling about me! For he has included in the dialogue much that Socrates never said. 6.2. To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians, but begged to be excused when he saw throngs arriving from those cities.Later on, however, he came into touch with Socrates, and derived so much benefit from him that he used to advise his own disciples to become fellow-pupils with him of Socrates. He lived in the Peiraeus, and every day would tramp the five miles to Athens in order to hear Socrates. From Socrates he learned his hardihood, emulating his disregard of feeling, and thus he inaugurated the Cynic way of life. He demonstrated that pain is a good thing by instancing the great Heracles and Cyrus, drawing the one example from the Greek world and the other from the barbarians. 6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of. 6.4. When he was being initiated into the Orphic mysteries, the priest said that those admitted into these rites would be partakers of many good things in Hades. Why then, said he, don't you die? Being reproached because his parents were not both free-born, Nor were they both wrestlers, quoth he, but yet I am a wrestler. To the question why he had but few disciples he replied, Because I use a silver rod to eject them. When he was asked why he was so bitter in reproving his pupils he replied, Physicians are just the same with their patients. One day upon seeing an adulterer running for his life he exclaimed, Poor wretch, what peril you might have escaped at the price of an obol. He used to say, as we learn from Hecato in his Anecdotes, that it is better to fall in with crows than with flatterers; for in the one case you are devoured when dead, in the other case while alive. 6.5. Being asked what was the height of human bliss, he replied, To die happy. When a friend complained to him that he had lost his notes, You should have inscribed them, said he, on your mind instead of on paper. As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, I am horribly afraid I have done something wrong.When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you. 6.6. One day when he was censured for keeping company with evil men, the reply he made was, Well, physicians are in attendance on their patients without getting the fever themselves. It is strange, said he, that we weed out the darnel from the corn and the unfit in war, but do not excuse evil men from the service of the state. When he was asked what advantage had accrued to him from philosophy, his answer was, The ability to hold converse with myself. Some one having called upon him over the wine for a song, he replied, Then you must accompany me on the pipe. When Diogenes begged a coat of him, he bade him fold his cloak around him double. 6.7. Being asked what learning is the most necessary, he replied, How to get rid of having anything to unlearn. And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones.And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, It seems to me that you would have made just such a proud, showy steed. This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, The bile I see, but not the pride. 6.8. He used to recommend the Athenians to vote that asses are horses. When they deemed this absurd, his reply was, But yet generals are found among you who had had no training, but were merely elected. Many men praise you, said one. Why, what wrong have I done? was his rejoinder. When he turned the torn part of his cloak so that it came into view, Socrates no sooner saw this than he said, I spy your love of fame peeping through your cloak. Phanias in his work on the Socratics tells us how some one asked him what he must do to be good and noble, and he replied, You must learn from those who know that the faults you have are to be avoided. When some one extolled luxury his reply was, May the sons of your enemies live in luxury. 6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 6.70. He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective. 6.71. Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything. 6.103. Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 7.4. For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates. 7.119. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods.


Subjects of this text:

subject book bibliographic info
accusation, against heraclitus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
alexinus, his parallel argument against zeno Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
allegory/allegorization Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 652
antisthenes, and plato Wolfsdorf, Early Greek Ethics (2020) 635, 636
antisthenes, aretē in Wolfsdorf, Early Greek Ethics (2020) 355, 635, 636
antisthenes, on body and soul Wolfsdorf, Early Greek Ethics (2020) 355
antisthenes, on walls of reasoning Wolfsdorf, Early Greek Ethics (2020) 355
antisthenes, works and themes Wolfsdorf, Early Greek Ethics (2020) 355
antisthenes Bryan, Authors and Authorities in Ancient Philosophy (2018) 253; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143, 623, 652; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253; Wolfsdorf, Early Greek Ethics (2020) 355
apollonius of tyre Bryan, Authors and Authorities in Ancient Philosophy (2018) 253; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
aretē/-a (virtue, excellence), in antisthenes Wolfsdorf, Early Greek Ethics (2020) 355, 635, 636
aristippus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
aristo of chios Bryan, Authors and Authorities in Ancient Philosophy (2018) 253; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
armament Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
biography, of zeno Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
bion of borysthenes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
bravery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
capitoline museum, statue of unidentified cynic Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
chrysippus Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
cleanthes, sagehood of the Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
clement of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
crates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
cynicism, influence on zeno Bryan, Authors and Authorities in Ancient Philosophy (2018) 253; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
cynics/cynicism, mild Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524, 641
cynics/cynicism, superiority Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143, 524, 623, 628, 641, 652
cynics Wolfsdorf, Early Greek Ethics (2020) 355; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
deception and falsehood Wolfsdorf, Early Greek Ethics (2020) 636
defense Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
demetrius, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
demonax Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
dio chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
diogenes, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524, 652
diogenes laertius Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123; Bryan, Authors and Authorities in Ancient Philosophy (2018) 253; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
dionysius of sicily Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
empire Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623
epictetus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
eurystheus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
foolishness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
friendship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
gorgias Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
happiness (eudaimonia) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524, 641
hebe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
heracles/hercules, allegorization of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
heracles/hercules, philosophic ideal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
heracles/hercules, son of zeus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
heracles/hercules Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 628, 652
heraclitus of ephesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
herodorus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
krates Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
locrian youths Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
lucian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
luxury Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
misanthropy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
missionary Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623
norden, eduard Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 628, 641, 652
nudity, old age or old men, representation of Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
odysseus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
parallel argument, formulated by alexinus against zeno Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
passion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
pessimismistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
plato, and antisthenes Wolfsdorf, Early Greek Ethics (2020) 635, 636
prodicus, heracles choice story Wolfsdorf, Early Greek Ethics (2020) 355
prodicus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 652
prudence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
reason Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
related fabulously about, of the cynics Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
related fabulously about, of the stoics' Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
related fabulously about, of zeno Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
rhetoric Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
sextus empiricus Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
shame Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
simon the shoemaker Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
socrates, sagehood of Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
socrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
socratics Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
sophist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
soul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
stilpo Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
stoicism, logic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
stoicism, moral armament Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
stoicism, ps.-heraclitus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 628
stoicism, self-sufficiency Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
stoicism, vs. cynics Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 628
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143, 623, 628, 641
stoics, origins of school Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
sōphrosynē Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641
teachability of aretē, in antisthenes Wolfsdorf, Early Greek Ethics (2020) 635, 636
teles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
tyrant Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 641, 652
virtue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143, 623, 628, 641, 652
war Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143
will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
wisdom (sophia), crates the cynic Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
wisdom (sophia), inspired by socrates Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
wisdom (sophia), parallelled by alexinus Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
wisdom (sophia), politeia Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
wisdom (sophia), sagehood of Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 123
wise Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628
xenophon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
zeno Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 132
zeno of citium, biography Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
zeno of citium, influence from cynicism Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 253
zeus, son of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652
zeus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652