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Tiresias: The Ancient Mediterranean Religions Source Database



6757
Iamblichus, Life Of Pythagoras, 97-98
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Leviticus, 10.8-10.11 (9th cent. BCE - 3rd cent. BCE)

10.8. וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן לֵאמֹר׃ 10.9. יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 10.8. And the LORD spoke unto Aaron, saying:" 10.9. ’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations." 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’"
2. Hebrew Bible, Ezekiel, 44.21 (6th cent. BCE - 5th cent. BCE)

44.21. וְיַיִן לֹא־יִשְׁתּוּ כָּל־כֹּהֵן בְּבוֹאָם אֶל־הֶחָצֵר הַפְּנִימִית׃ 44.21. Neither shall any priest drink wine, when they enter into the inner court."
3. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

824a. no very gentlemanly pursuit! Thus there is left for our athletes only the hunting and capture of land-animals. of this branch of hunting, the kind called night-stalking, which is the job of lazy men who sleep in turn, is one that deserves no praise; nor does that kind deserve praise in which there are intervals of rest from toil, when men master the wild force of beasts by nets and traps instead of doing so by the victorious might of a toil-loving soul. Accordingly, the only kind left for all, and the best kind, is the hunting of quadrupeds with horses and dogs and the hunter’s own limbs, when men hunt in person, and subdue all the creatures by means of their own running, striking and shooting—all the men, that is to say, who cultivate the courage that is divine. Concerning the whole of this subject, the exposition we have now given will serve as the praise and blame; and the law will run thus,— None shall hinder these truly sacred hunters from hunting wheresoever and howsoever they wish; but the night-trapper who trusts to nets and snares no one shall ever allow to hunt anywhere. The fowler no man shall hinder on fallow land or mountain; but he that finds him on tilled fields or on sacred glebes shall drive him off. The fisherman shall be allowed to hunt in all waters except havens and sacred rivers and pools and lakes, but only on condition that he makes no use of muddying juices. So now, at last, we may say that all our laws about education are complete. Clin. You may rightly say so.
4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

43a. as if meaning to pay them back, and the portions so taken they cemented together; but it was not with those indissoluble bonds wherewith they themselves were joined that they fastened together the portions but with numerous pegs, invisible for smallness; and thus they constructed out of them all each several body, and within bodies subject to inflow and outflow they bound the revolutions of the immortal Soul. The souls, then, being thus bound within a mighty river neither mastered it nor were mastered, but with violence they rolled along and were rolled along themselves
5. Xenophon, On Hunting, 12 (5th cent. BCE - 4th cent. BCE)

6. Xenophon, The Education of Cyrus, 8.1.34, 8.8.12 (5th cent. BCE - 4th cent. BCE)

8.1.34. Such was what they did and such what they The chase as a means of discipline witnessed day by day at court. With a view to training in the arts of war, Cyrus used to take out hunting those who he thought ought to have such practice, for he held that this was altogether the best training in military science and also the truest in horsemanship.
7. Septuagint, 2 Maccabees, 1.19-1.20 (2nd cent. BCE - 2nd cent. BCE)

1.19. For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.' 1.20. But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.'
8. Ovid, Fasti, 1.349-1.360 (1st cent. BCE - 1st cent. CE)

1.349. Ceres was first to delight in the blood of the greedy sow 1.350. Her crops avenged by the rightful death of the guilty creature 1.351. She learned that in spring the grain, milky with sweet juice 1.352. Had been uprooted by the snouts of bristling pigs. 1.353. The swine were punished: terrified by that example 1.354. You should have spared the vine-shoots, he-goat. 1.355. Watching a goat nibbling a vine someone once 1.356. Vented their indignation in these words: 1.357. ‘Gnaw the vine, goat! But when you stand at the altar 1.358. There’ll be something from it to sprinkle on your horns.’ 1.359. Truth followed: Bacchus, your enemy is given you 1.360. To punish, and sprinkled wine flows over its horns.
9. Ovid, Metamorphoses, 15.108-15.110, 15.115 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, On The Special Laws, 1.98 (1st cent. BCE - 1st cent. CE)

1.98. After he has given these precepts, he issues additional commandments, and orders him, whenever he approaches the altar and touches the sacrifices, at the time when it is appointed for him to perform his sacred ministrations, not to drink wine or any other strong drink, on account of four most important reasons, hesitation, and forgetfulness, and sleep, and folly.
11. Josephus Flavius, Jewish Antiquities, 3.279 (1st cent. CE - 1st cent. CE)

3.279. And on this account it is that those who wear the sacerdotal garments are without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they wear those garments. Moreover, they offer sacrifices that are entire, and have no defect whatsoever.
12. Josephus Flavius, Against Apion, 1.194, 1.199 (1st cent. CE - 1st cent. CE)

1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.”
13. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)

14. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE)

15. Gellius, Attic Nights, 4.11 (2nd cent. CE - 2nd cent. CE)

16. Diogenes Laertius, Lives of The Philosophers, 8.12, 8.19-8.20, 8.34, 8.86 (3rd cent. CE - 3rd cent. CE)

8.12. and further that Pythagoras spent most of his time upon the arithmetical aspect of geometry; he also discovered the musical intervals on the monochord. Nor did he neglect even medicine. We are told by Apollodorus the calculator that he offered a sacrifice of oxen on finding that in a right-angled triangle the square on the hypotenuse is equal to the squares on the sides containing the right angle. And there is an epigram running as follows:What time Pythagoras that famed figure found,For which the noble offering he brought.He is also said to have been the first to diet athletes on meat, trying first with Eurymenes – so we learn from Favorinus in the third book of his Memorabilia – whereas in former times they had trained on dried figs, on butter, and even on wheatmeal, as we are told by the same Favorinus in the eighth book of his Miscellaneous History. 8.19. Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts. 8.20. He was never known to over-eat, to behave loosely, or to be drunk. He would avoid laughter and all pandering to tastes such as insulting jests and vulgar tales. He would punish neither slave nor free man in anger. Admonition he used to call setting right. He used to practise divination by sounds or voices and by auguries, never by burnt-offerings, beyond frankincense. The offerings he made were always iimate; though some say that he would offer cocks, sucking goats and porkers, as they are called, but lambs never. However, Aristoxenus has it that he consented to the eating of all other animals, and only abstained from ploughing oxen and rams. 8.34. According to Aristotle in his work On the Pythagoreans, Pythagoras counselled abstinence from beans either because they are like the genitals, or because they are like the gates of Hades . . . as being alone unjointed, or because they are injurious, or because they are like the form of the universe, or because they belong to oligarchy, since they are used in election by lot. He bade his disciples not to pick up fallen crumbs, either in order to accustom them not to eat immoderately, or because connected with a person's death; nay, even, according to Aristophanes, crumbs belong to the heroes, for in his Heroes he says:Nor taste ye of what falls beneath the board !Another of his precepts was not to eat white cocks, as being sacred to the Month and wearing suppliant garb – now supplication ranked with things good – sacred to the Month because they announce the time of day; and again white represents the nature of the good, black the nature of evil. Not to touch such fish as were sacred; for it is not right that gods and men should be allotted the same things, any more than free men and slaves. 8.86. 8. EUDOXUSEudoxus of Cnidos, the son of Aeschines, was an astronomer, a geometer, a physician and a legislator. He learned geometry from Archytas and medicine from Philistion the Sicilian, as Callimachus tells us in his Tables. Sotion in his Successions of Philosophers says that he was also a pupil of Plato. When he was about twenty-three years old and in straitened circumstances, he was attracted by the reputation of the Socratics and set sail for Athens with Theomedon the physician, who provided for his wants. Some even say that he was Theomedon's favourite. Having disembarked at Piraeus he went up every day to Athens and, when he had attended the Sophists' lectures, returned again to the port.
17. Iamblichus, Life of Pythagoras, 107, 111, 34, 83, 98, 100 (3rd cent. CE - 4th cent. CE)

18. Iamblichus, Protrepticus, 21 (3rd cent. CE - 4th cent. CE)

19. Porphyry, Life of Pythagoras, 34, 32 (3rd cent. CE - 4th cent. CE)

32. Diogenes, setting forth his daily routine of living, relates that he advised all men to avoid ambition and vain-glory, which chiefly excite envy, and to shun the presences of crowds. He himself held morning conferences at his residence, composing his soul with the music of the lute, and singing certain old paeans of Thales. He also sang verses of Homer and Hesiod, which seemed to soothe the mind. He danced certain dances which he conceived conferred on the body agility and health. Walks he took not promiscuously, but only in company of one or two companions, in temples or sacred groves, selecting the quietest and pleasantest places. SPAN
20. Anon., Letter of Aristeas, 35

35. 'King Ptolemy sends greeting and salutation to the High Priest Eleazar. Since there are many Jews settled in our realm who were carried off from Jerusalem by the Persians at the time of their


Subjects of this text:

subject book bibliographic info
acusmata Huffman, A History of Pythagoreanism (2019) 574, 585
animals Huffman, A History of Pythagoreanism (2019) 573
antonius diogenes Huffman, A History of Pythagoreanism (2019) 571
aristoxenus, and the catalogue of pythagoreans Huffman, A History of Pythagoreanism (2019) 41
aristoxenus, life of archytas Huffman, A History of Pythagoreanism (2019) 41
aristoxenus, life of pythagoras Huffman, A History of Pythagoreanism (2019) 41
aristoxenus, on pythagoras and his associates Huffman, A History of Pythagoreanism (2019) 41
aristoxenus, on the pythagorean way of life Huffman, A History of Pythagoreanism (2019) 41, 46, 47, 48, 49
artaxerxes iii Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
babylonia, jews deported to Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
boyancé, p. Huffman, A History of Pythagoreanism (2019) 567, 568, 569
brisson, l. and segonds, a. p. Huffman, A History of Pythagoreanism (2019) 571
crowds Huffman, A History of Pythagoreanism (2019) 571
desire Huffman, A History of Pythagoreanism (2019) 366
diels and kranz Huffman, A History of Pythagoreanism (2019) 46, 49
diet Huffman, A History of Pythagoreanism (2019) 366, 569
dillon, j. and hershbell, j. Huffman, A History of Pythagoreanism (2019) 565
disease Huffman, A History of Pythagoreanism (2019) 366
egypt, jews deported to Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
eudoxus Huffman, A History of Pythagoreanism (2019) 574
eupolemus Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
extravagance Huffman, A History of Pythagoreanism (2019) 366
gods Huffman, A History of Pythagoreanism (2019) 47
honey Huffman, A History of Pythagoreanism (2019) 47, 366, 567
hunting Huffman, A History of Pythagoreanism (2019) 571, 573, 574, 575
hyrcania Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
iamblichus, use of singulars and plurals in the vp Huffman, A History of Pythagoreanism (2019) 565
learning Huffman, A History of Pythagoreanism (2019) 580
meat, avoidance/prohibition McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
meat Huffman, A History of Pythagoreanism (2019) 568, 574
medicine Huffman, A History of Pythagoreanism (2019) 366
memory, review of the previous day Huffman, A History of Pythagoreanism (2019) 585
memory Huffman, A History of Pythagoreanism (2019) 580, 585
mewaldt, j. Huffman, A History of Pythagoreanism (2019) 46, 49
nicomachus Huffman, A History of Pythagoreanism (2019) 41
ovid Huffman, A History of Pythagoreanism (2019) 569
philolaus Huffman, A History of Pythagoreanism (2019) 41
philosophy, graeco-roman McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
pigs Huffman, A History of Pythagoreanism (2019) 568, 569
plato, on hunting Huffman, A History of Pythagoreanism (2019) 573
porphyry Huffman, A History of Pythagoreanism (2019) 574
purification Huffman, A History of Pythagoreanism (2019) 46
pythagoras Huffman, A History of Pythagoreanism (2019) 568; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
pythagorean precepts, general in nature Huffman, A History of Pythagoreanism (2019) 571
pythagorean precepts, no mention of individual pythagoreans Huffman, A History of Pythagoreanism (2019) 49
pythagoreans, structure of daily activities Huffman, A History of Pythagoreanism (2019) 46, 48, 585
pythagoreans McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
rohde, e. Huffman, A History of Pythagoreanism (2019) 565, 566, 567, 571
sacrifice, criticism/avoidance of McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
sacrifice Huffman, A History of Pythagoreanism (2019) 47, 567; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
soul Huffman, A History of Pythagoreanism (2019) 366, 573, 575
staab, g. Huffman, A History of Pythagoreanism (2019) 565, 567
temple (jerusalem), first, destruction of Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
temple (jerusalem), purification rituals in Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
tennes Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
timpanaro cardini, m. Huffman, A History of Pythagoreanism (2019) 46, 47, 48, 49
torah Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 144
transmigration of souls' McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 70
xenophon Huffman, A History of Pythagoreanism (2019) 573
zhmud, l. Huffman, A History of Pythagoreanism (2019) 41