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Tiresias: The Ancient Mediterranean Religions Source Database



7475
Lucian, The Ignorant Book-Collector, 19


nanOnce in Corinth Demetrius the Cynic found some illiterate person reading aloud from a very handsome volume, the Bacchae of Euripides, I think it was. He had got to the place where the messenger is relating the destruction of Pentheus by Agave, when Demetrius snatched the book from him and tore it in two: 'Better,' he exclaimed, 'that Pentheus should suffer one rending at my hands than many at yours.' I have often wondered, though I have never been able to satisfy myself, what it is that makes you such an ardent buyer of books. The idea of your making any profitable use of them is one that nobody who has the slightest acquaintance with you would entertain for a moment: does the bald man buy a comb, the blind a mirror, the deaf a flute-player? the eunuch a concubine, the landsman an oar, the pilot a plough? Are you merely seizing an opportunity of displaying your wealth? Is it just your way of showing the public that you can afford to spend money even on things that are of no use to you? Why, even a Syrian like myself knows that if you had not got your name foisted into that old man's will, you would have been starving by this time, and all your books must have been put up to sale. Only one possible explanation remains: your toadies have


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

11 results
1. Vergil, Aeneis, 9.473 (1st cent. BCE - 1st cent. BCE)

9.473. of fair Euryalus less fatal found;
2. Plutarch, Crassus, 32 (1st cent. CE - 2nd cent. CE)

3. Seneca The Younger, Dialogi, 9.4-9.7 (1st cent. CE - 1st cent. CE)

4. Seneca The Younger, Letters, 27.5-27.7 (1st cent. CE - 1st cent. CE)

5. Lucian, The Ignorant Book-Collector, 25, 29, 4-5, 7, 16 (2nd cent. CE - 2nd cent. CE)

6. Lucian, The Double Indictment, 28, 33-34, 27 (2nd cent. CE - 2nd cent. CE)

27. Gentlemen, the defendant was no more than a boy — he still spoke with his native accent, and might at any moment have exhibited himself in the garb of an Assyrian — when I found him wandering up and down Ionia, at a loss for employment. I took him in hand; I gave him an education; and, convinced of his capabilities and of his devotion to me (for he was my very humble servant in those days, and had no admiration to spare for anyone else), I turned my back upon the many suitors who sought my hand, upon the wealthy, the brilliant and the high born, and betrothed myself to this monster of ingratitude; upon this obscure pauper boy I bestowed the rich dowry of my surpassing eloquence, brought him to be enrolled among my own people, and made him my fellow citizen, to the bitter mortification of his unsuccessful rivals. When he formed the resolution of travelling, in order to make his good fortune known to the world, I did not remain behind: I accompanied him everywhere, from city to city, shedding my lustre upon him, and clothing him in honour and renown. of our travels in Greece and Ionia, I say nothing: he expressed a wish to visit Italy: I sailed the Ionian Sea with him, and attended him even as far as Gaul, scattering plenty in his path.For a long time he consulted my wishes in everything, was unfailing in his attendance upon me, and never passed a night away from my side.
7. Lucian, Salaried Posts In Great Houses, 30, 27 (2nd cent. CE - 2nd cent. CE)

8. Lucian, The Syrian Goddess, 1 (2nd cent. CE - 2nd cent. CE)

1. There is in Syria a city not far from the river Euphrates: it is called “the Sacred City,” and is sacred to the Assyrian Hera. As far as I can judge this name was not conferred upon the city when it was first settled, but originally it bore another name. In course of time the great sacrifices were held therein, and then this title was bestowed upon it. I will speak of this city, and of what it contains. I will speak also of the laws which govern its holy rites, of its popular assemblies and of the sacrifices offered by its citizens. I will speak also of all the traditions attaching to the founders of this holy place: and of the manner of the founding of its temple. I write as an Assyrian born who have witnessed with mine own eyes some of the facts which I am about to narrate: some, again, I learnt from the priests: they occurred before my time, but I narrate them as they were told to me.
9. Lucian, Hercules, 4 (2nd cent. CE - 2nd cent. CE)

4. For a long time I stood staring at this in amazement: I knew not what to make of it, and was beginning to feel somewhat nettled, when I was addressed in admirable Greek by a Gaul who stood at my side, and who besides possessing a scholarly acquaintance with the Gallic mythology, proved to be not unfamiliar with our own. ‘Sir,’ he said, ‘I see this picture puzzles you: let me solve the riddle. We Gauls connect eloquence not with Hermes, as you do, but with the mightier Heracles. Nor need it surprise you to see him represented as an old man. It is the prerogative of eloquence, that it reaches perfection in old age; at least if we may believe your poets, who tell us thatYouth is the sport of every random gust,whereas old ageHath that to say that passes youthful wit.Thus we find that from Nestor’s lips honey is distilled; and that the words of the Trojan counsellors are compared to the lily, which, if I have not forgotten my Greek, is the name of a flower.
10. Lucian, The Dead Come To Life Or The Fisherman, 19 (2nd cent. CE - 2nd cent. CE)

11. Lucian, The Scythian, Or The Consul, 9 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
antiochos iv of commagene Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
aramaic Merz and Tieleman, Ambrosiaster's Political Theology (2012) 85
atargatis Merz and Tieleman, Ambrosiaster's Political Theology (2012) 85
book, for circulation of literature Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
celts Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
cicero, on reading Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
commagene, culture, history Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
daphne, syrian Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
elite, commagenian Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
eloquence, art of Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
ethnicity, lucian and Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
heracles, celtic Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
hierapolis Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60; Merz and Tieleman, Ambrosiaster's Political Theology (2012) 85
homer, performances of works of Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
iconography, and ethnicity Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
identity, ethnic Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
lucian, de dea syria Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
lucian, heracles Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
lucian, on reading aloud Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
lucian Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
lucian of samosata Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28, 85
ogmios (celtic heracles) Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 60
plato Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
provincialisation Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
quotation, aloud' Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 214
rome (city) Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28
soldiers Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28