Tiresias: The Ancient Mediterranean Religions Source Database

9155

Petronius Arbiter, Satyricon, 57-58
nan Ascyltos let himself go completely, threw up his hands and made fun of everything, and laughed till he cried. This annoyed one of Trimalchio's fellowfreedmen, the man who was sitting next above me."What are you laughing at, sheep's head?" he said."Are our host's good things not good enough for you? I suppose you are richer and used to better living? As I hope to have the spirits of this place on my side, if I had been sitting next him I should have put a stopper on his bleating by now. A nice young shaver to laugh at other people! Some vagabond flyby-night not worth his salt. In fact, when I've done with him he won't know where to take refuge. Upon my word, I am not easily annoyed as a rule, but in rotten flesh worms will breed. He laughs. What has he got to laugh about? Did his father pay solid gold for him when he was a baby? A Roman knight, are you? Well, I am a king's son. 'Then why have you been a slave?' Because I went into service to please myself, and preferred being a Roman citizen to going on paying taxes as a provincial. And now I hope I live such a life that no one can jeer at me. I am a man among men; I walk about bare-headed; I owe nobody a brass farthing; I have never been in the Courts; no one has ever said to me in public, 'Pay me what you owe me.' I have bought a few acres and collected a little capital; I have to feed twenty bellies and a dog: I ransomed my fellow slave to preserve her from indignities; I paid a thousand silver pennies formy own freedom; I was made a priest of Augustus and excused the fees; I hope to die so that I need not blush in my grave. But are you so full of business that you have no time to look behind you? You can see the lice on others, but not the bugs on yourself. No one finds us comic but you: there is your schoolmaster, older and wiser than you: he likes us. You are a child just weaned, you cannot squeak out mu or ma, you are a clay-pot, a wash-leather in water, softer, not superior. If you are richer, then have two breakfasts and two dinners a day. I prefer my reputation to any riches. One word more. Who ever had to speak to me twice? I was a slave for forty years, and nobody knew whether I was a slave or free. I was a boy with long curls when I came to this place; they had not built the town-hall then. But I tried to please my master, a fine dignified gentleman whose little finger was worth more than your whole body. And there were people in the house who put out a foot to trip me up here and there. But still—God bless my master!—I struggled through. These are real victories: being born free is as easy as saying, Come here.' But why do you stare at me now like a goat in a field of vetch?
nan At this remark Giton, who was standing by my feet, burst out with an unseemly laugh, which he had now been holding in for a long while. Ascyltos's enemy noticed him, and turned his abuse on to the boy. "What," he said, "are you laughing too, you curly-headed onion? A merry Saturnalia indeed: what, have we December here? When did you pay five per cent on your freedom? He doesn't know what to do, the gallows-bird, the crows'-meat. I will call down the wrath of Jupiter at once on you and the fellow who cannot keep you in order. As sure as I get my bellyfull, I would have given you what you deserve now on the spot, but for my respect for my fellow-freedman. We are getting on splendidly, but those fellows are fools, who don't keep you in hand. Yes, like master, like man. I can scarcely hold myself in, and I am not naturally hot-tempered, but when I once begin I do not care twopence for my own mother. Depend upon it, I shall meet you somewhere in public, you rat, you puff-ball. I will not grow an inch up or down until I have put your master's head in a nettle-bed, and I shall have no mercy on you, I can tell you, however much you may call upon Jupiter in Olympus. Those pretty eight-inch curls and that twopenny master of yours will be no use to you. Depend upon it, you will come under the harrow; if I know my own name you will not laugh any more, though you may have a gold beard like a god. I will bring down the wrath of Athena on you and the man who first made a minion of you. "No, I never learned geometry, and criticism, and suchlike nonsense. But I know my tall letters, and I can do any sum into pounds, shillings, and pence. In fact, if you like, you and I will have a little bet. Come on, I put down the metal. Now I will show you that your father wasted the fees, even though you are a scholar in rhetoric. Look here: 'What part of us am I? I come far, I come wide. Now find me.' I can tell you what part of us runs and does not move from its place; what grows out of us and grows smaller. Ah! you run about and look scared and hustled, like a mouse in a pot. So keep your mouth shut, or do not worry your betters who are unaware of your existence; unless you think I have any respect for the boxwood rings you stole from your young woman. May the God of grab be on my side! Let us go on 'Change and borrow money: then you will see that my iron ring commands credit. My word, a draggled fox is a fine creature! I hope I may never get rich and make a good end, and have the people swearing by my death, if I do not put on the black cap and hunt you down everywhere. It was a fine fellow who taught you to behave like this, too; a chattering ape, not a master. We had some real schooling, for the master used to say, ' Are all your belongings safe? Go straight home, and don't stop to look round you; and mind you do not abuse your elders. Count up all the wastrels, if you like; not one of them is worth twopence in the end.' Yes, I thank God for education; it made me what I am.

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

20 results
1. Hebrew Bible, Genesis, 22.1-22.2 (9th cent. BCE - 3rd cent. BCE) 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’"
2. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE) 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria."
3. Hebrew Bible, Jonah, 1.5, 1.7-1.10, 1.14-1.16 (9th cent. BCE - 3rd cent. BCE) 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.7. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃ 1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.14. וַיִּקְרְאוּ אֶל־יְהוָה וַיֹּאמְרוּ אָנָּה יְהוָה אַל־נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל־תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי־אַתָּה יְהוָה כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ׃ 1.15. וַיִּשְׂאוּ אֶת־יוֹנָה וַיְטִלֻהוּ אֶל־הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ׃ 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.7. And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah." 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’" 1.10. Then were the men exceedingly afraid, and said unto him: ‘What is this that thou hast done?’ For the men knew that he fled from the presence of the LORD, because he had told them." 1.14. Wherefore they cried unto the LORD, and said: ‘We beseech Thee, O LORD, we beseech Thee, let us not perish for this man’s life, and lay not upon us innocent blood; for Thou, O LORD, hast done as it pleased Thee.’" 1.15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging." 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
4. Hebrew Bible, Proverbs, 23.34 (9th cent. BCE - 3rd cent. BCE) 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast."
5. Hebrew Bible, Isaiah, 20 (8th cent. BCE - 5th cent. BCE)
6. Hebrew Bible, Jeremiah, 35.6, 35.16 (8th cent. BCE - 5th cent. BCE) 35.16. כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃ 35.16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;"
7. Hebrew Bible, Ezekiel, 4.1-4.6, 4.8, 4.12-4.14 (6th cent. BCE - 5th cent. BCE) 4.1. וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃ 4.1. וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃ 4.2. וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃ 4.3. וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃ 4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 4.6. וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃ 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ 4.13. וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃ 4.14. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃ 4.1. Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;" 4.2. and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about." 4.3. And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel." 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel." 4.6. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee." 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’" 4.13. And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’" 4.14. Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’"
8. Anon., 1 Enoch, 101.5 (3rd cent. BCE - 2nd cent. BCE) 101.5. in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will
9. Cicero, On Duties, 1.150-1.151 (2nd cent. BCE - 1st cent. BCE) 1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 1.150.  Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151.  But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived — medicine and architecture, for example, and teaching — these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point.
10. Septuagint, 1 Maccabees, 3.41 (2nd cent. BCE - 2nd cent. BCE) 3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them.
11. Septuagint, 2 Maccabees, 8.34 (2nd cent. BCE - 2nd cent. BCE) 8.34. The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'
12. Septuagint, Ecclesiasticus (Siracides), 26.29 (2nd cent. BCE - 2nd cent. BCE)
13. Septuagint, 4 Maccabees, 7.1 (2nd cent. BCE - 2nd cent. BCE) 7.1. For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions
14. Horace, Sermones, 2.8 (1st cent. BCE - 1st cent. BCE) 2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort 2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money.
15. Juvenal, Satires, 5, 11 (1st cent. CE - 2nd cent. CE)
16. New Testament, Acts, 9.1-9.9, 27.18-27.19 (1st cent. CE - 2nd cent. CE) 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank.
17. Petronius Arbiter, Satyricon, 134.1 (1st cent. CE - 1st cent. CE)
18. Petronius Arbiter, Satyricon, 134.1 (1st cent. CE - 1st cent. CE)
19. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.3.7, 5.5.8, 5.7.8 (2nd cent. CE - 2nd cent. CE)
20. Philostratus The Athenian, Life of Apollonius, 4.32 (2nd cent. CE 4.32. And about this time it happened that a certain youth of Lacedaemon was charged by his fellow citizens with violating the customs of his country. For though he was descended from Callicratidas who led the navy at the battle of Arginusae, yet he was devoted to seafaring and paid no attention to public affairs; but, instead of doing so, would sail off to Carthage or Sicily in the ships which he had had built. Apollonius then hearing that he was arraigned for this conduct, thought it a pity to desert the youth who had just fallen under the hand of justice, and said to him: My excellent fellow, why do you go about so full of anxiety and with such a gloomy air? A public prosecution, said the other, has been instituted against me, because I go in for seafaring and take no part in public affairs. And was your father or your grandfather a mariner? of course not, said the other; they were all of them chiefs of the gymnasium and Ephors and public guardians; Callicratidas, however, my ancestor, was a real admiral of the fleet. I suppose, said Apollonius, you hardly mean him of Arginusae fame? Yes, that fell in the naval action leading his fleet. Then, said Apollonius, your ancestor's mode of death has not given you any prejudice against a seafaring life? No, by Zeus, said the other, for it is not with a view to conducting battles by sea that I set sail. Well, and can you mention any rabble of people more wretched and ill-starred than merchants and skippers? In the first place they roam from sea to sea, looking for some market that is badly stocked; and then they sell and are sold, associating with factors and brokers, and they subject their own heads to the most unholy rate of interest in their hurry to get back to the principal; and if they do well, their ship has a lucky voyage, and they tell you a long story of how they never wrecked it either willingly or unwillingly; but if their gains do not balance their debts, they jump into their long boats and dash their ships on to the rocks, and make no bones as sailors of robbing others of their substance, pretending in the most blasphemous manner that it is an act of God. And even if the seafaring crowd who go on voyages be not so bad as I make them out to be; yet is there any shame worse than this, for a man who is a citizen of Sparta and the child of forbears who of old lived in the heart of Sparta, to secrete himself in the hold of a ship, oblivious of Lycurgus and Iphitus, thinking of nought but of cargoes and petty bills of lading? For if he thinks of nothing else, he might at least bear in mind that Sparta herself, so long as she stuck to the land, enjoyed a fame reaching to heaven; but when she began to covet the sea, she sank down and down, and was blotted out at last, not only on the sea but on the land as well. The young man was so overcome by these arguments, that he bowed his head to the earth and wept, because he heard he was so degenerate from his fathers; and he sold the ships by which he lived. And when Apollonius saw that he was restored to his senses and inclined to embrace a career on land, he led him before the Ephors and obtained his acquittal.

Subjects of this text:

subject	book bibliographic info
achilles tatius, leukippe and kleitophon	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
allotment	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
animals	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213
apocalyptic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
apuleius, metamorphoses	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
benefaction	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
brixia	Vlassopoulos, Historicising Ancient Slavery (2021) 151
callista	Vlassopoulos, Historicising Ancient Slavery (2021) 151
calories	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
cannibalism, and consumption of human flesh in fiction'	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
census	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
citizenship (roman) and morality	Perry, Gender, Manumission, and the Roman Freedwoman (2014) 235
columbaria	Vlassopoulos, Historicising Ancient Slavery (2021) 151
commerce	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
conspicuous consumption	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
corpse	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213
death	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213
decadence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
decline	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
demographics	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
divine commands, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, animals	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, religious	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
economics, debt	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, employment	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, labor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, property, assets, goods	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, reciprocal exchange	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, wealth	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics of status	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
empire, roman	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
equality	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
excrement	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204, 213
fiscal regimes	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
flesh	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204, 213
freedmen	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
freedpersons	Vlassopoulos, Historicising Ancient Slavery (2021) 151
friendship	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
frugality, enforced	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, legislated	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, rhetoric of	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
gellius, aulus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
gender	Vlassopoulos, Historicising Ancient Slavery (2021) 151
gift	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
gore	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213
gratitude	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
greece	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
greed	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
heart	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
hebrew bible	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
honor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
honour	Vlassopoulos, Historicising Ancient Slavery (2021) 151
households	Vlassopoulos, Historicising Ancient Slavery (2021) 151
husbandry	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
imperial cults	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
irony	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
italy	Vlassopoulos, Historicising Ancient Slavery (2021) 151
iucundus	Vlassopoulos, Historicising Ancient Slavery (2021) 151
iugera	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
kindness	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
kraybill, j.	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
lexiphanes, on salaried posts	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
manumission	Vlassopoulos, Historicising Ancient Slavery (2021) 151
marcus hostilius dicaeus	Vlassopoulos, Historicising Ancient Slavery (2021) 151
merchants	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
methodology, sociological criticism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
mobility, social	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
modalities	Vlassopoulos, Historicising Ancient Slavery (2021) 151
patrimony	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
patronage	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
peter and cornelius' visions, content"	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
peter and cornelius' visions, form" '669.0_39.0@sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
petronius, satyrica, imitation of plato's symposium"	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius, satyrica	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204, 213
philologus	Vlassopoulos, Historicising Ancient Slavery (2021) 151
politics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
poverty	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
revenues	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
revolution, literary	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rhetoric	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rimell, victoria	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 277
rome	Vlassopoulos, Historicising Ancient Slavery (2021) 151
sailors	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
satisficing	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
seafarers	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
self-fashioning	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
self-sufficiency	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
ship captain	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
slavery (servant)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
slaves	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
socrates	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
sound	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204
squeamish	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204, 213
subsistence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
surplus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
taboo	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204
torture	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 204
trade	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trade guilds	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
tyre, destruction of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
vomit	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213
wealth, critique of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
wife, wives	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
women, elderly	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 213