Tiresias: The Ancient Mediterranean Religions Source Database

9474

Plutarch, Alexander The Great, 41.1

Ἀλέξανδρος μὲν οὖν ἑαυτὸν ἀσκῶν ἅμα καὶ τοὺς ἄλλους παροξύνων πρὸς ἀρετὴν ἐκινδύνευεν· οἱ δὲ φίλοι διὰ πλοῦτον καὶ ὄγκον ἤδη τρυφᾶν βουλόμενοι καὶ σχολάζειν ἐβαρύνοντο τὰς πλάνας καὶ τὰς στρατείας, καὶ κατὰ μικρὸν οὕτω προῆλθον εἰς τὸ βλασφημεῖν καὶ κακῶς λέγειν αὐτόν, ὁ δὲ καὶ πάνυ πρᾴως ἐν ἀρχῇ πρὸς ταῦτα διέκειτο, φάσκων βασιλικὸν εἶναι τὸ κακῶς ἀκούειν εὖ ποιοῦντα. Alexander, then, in exercising himself and at the same time inciting others to deeds of valour, was wont to court danger; but his friends, whose wealth and magnificence now gave them a desire to live in luxury and idleness, were impatient of his long wanderings and military expeditions, and gradually went so far as to abuse him and speak ill of him. He, however, was very mildly disposed at first toward this treatment of himself and used to say that it was the lot of a king to confer favours and be ill-spoken of therefor.

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

5 results
1. Plutarch, Alexander The Great, 11.1-11.4, 42.3-42.4 (1st cent. CE - 2nd cent. CE) 11.1. Thus it was that at the age of twenty years Alexander received the kingdom, which was exposed to great jealousies, dire hatreds, and dangers on every hand. For the neighbouring tribes of Barbarians would not tolerate their servitude, and longed for their hereditary kingdoms; and as for Greece, although Philip had conquered her in the field, he had not had time enough to make her tame under his yoke, but had merely disturbed and changed the condition of affairs there, and then left them in a great surge and commotion, owing to the strangeness of the situation. 11.2. The Macedonian counsellors of Alexander had fears of the crisis, and thought he should give up the Greek states altogether and use no more compulsion there, and that he should call the revolting Barbarians back to their allegiance by mild measures and try to arrest the first symptoms of their revolutions; but he himself set out from opposite principles to win security and safety for his realm by boldness and a lofty spirit, assured that, were he seen to abate his dignity even but a little, all his enemies would set upon him. 11.3. Accordingly, he put a speedy stop to the disturbances and wars among the Barbarians by overrunning their territories with an army as far as to the river Danube, where he fought a great battle with Syrmus, the king of the Triballi, and defeated him; and on learning that the Thebans had revolted and that the Athenians were in sympathy with them, he immediately led his forces through the pass of Thermopylae, declaring that since Demosthenes had called him a boy while he was among the Illyrians and Triballians, and a stripling when he had reached Thessaly, he wished to show him that before the walls of Athens he was a man. 11.4. Arrived before Thebes, In September, 335 B.C. Plutarch makes no mention of a previous expedition of Alexander into Southern Greece, immediately after Philip’s death, when he received the submission of all the Greek states except Sparta, and was made commander-in-chief of the expedition against Persia, in Philip’s place. See Arrian, Anab. i. 1. and wishing to give her still a chance to repent of what she had done, he merely demanded the surrender of Phoenix and Prothytes, and proclaimed an amnesty for those who came over to his side. But the Thebans made a counter-demand that he should surrender to them Philotas and Antipater, and made a counter-proclamation that all who wished to help in setting Greece free should range themselves with them; and so Alexander set his Macedonians to the work of war. 42.3. Now, however, he marched out against Dareius, In the spring of 330 B.C. expecting to fight another battle; but when he heard that Dareius had been seized by Bessus, he sent his Thessalians home, after distributing among them a largess of two thousand talents over and above their pay. In consequence of the pursuit of Dareius, which was long and arduous (for in eleven days he rode thirty-three hundred furlongs), most of his horsemen gave out, and chiefly for lack of water. 42.4. At this point some Macedonians met him who were carrying water from the river in skins upon their mules. And when they beheld Alexander, it being now midday, in a wretched plight from thirst, they quickly filled a helmet and brought it to him. To his enquiry for whom they were carrying the water, they replied: For our own sons; but if thou livest, we can get other sons, even if we lose these.
2. Plutarch, Cato The Younger, 9.9-9.10 (1st cent. CE - 2nd cent. CE)
3. Plutarch, Fabius, 3.7, 4.4, 17.5 (1st cent. CE - 2nd cent. CE) 17.5. For he who, in times of apparent security, appeared cautious and irresolute, then, when all were plunged in boundless grief and helpless confusion, was the only man to walk the city with calm step, composed countece, and gracious address, checking effeminate lamentation, and preventing those from assembling together who were eager to make public their common complaints. He persuaded the senate to convene, heartened up the magistrates, and was himself the strength and power of every magistracy, since all looked to him for guidance.
4. Plutarch, Numa Pompilius, 20.11-20.12 (1st cent. CE - 2nd cent. CE)
5. Plutarch, Pericles, 2.2-2.4 (1st cent. CE - 2nd cent. CE) 2.2. For it does not of necessity follow that, if the work delights you with its grace, the one who wrought it is worthy of your esteem. Wherefore the spectator is not advantaged by those things at sight of which no ardor for imitation arises in the breast, nor any uplift of the soul arousing zealous impulses to do the like. But virtuous action straightway so disposes a man that he no sooner admires the works of virtue than he strives to emulate those who wrought them. 2.4. For such reasons I have decided to persevere in my writing of Lives, and so have composed this tenth book, containing the life of Pericles, and that of Fabius Maximus, who waged such lengthy war with Hannibal. The men were alike in their virtues, and more especially in their gentleness and rectitude, and by their ability to endure the follies of their peoples and of their colleagues in office, they proved of the greatest service to their countries. But whether I aim correctly at the proper mark must be decided from what I have written.

Subjects of this text:

subject	book bibliographic info
alexander	Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 252
artist	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
character (plutarchs and readers concern with)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
characterisation, of the readers	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
characterisation, of the subjects	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
complicity (between plutarch and readers)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
contempt	Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 252
examples (i.e. paradigm), the subjects as	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
examples (i.e. paradigm)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
fabius maximus, as teacher	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
fabius maximus, romans criticism of	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
fabius maximus	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
group	Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 252
groups (in-text)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
historia	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
imitation	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
learning	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
mimēsis (imitation)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
pericles, as teacher of virtue	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
pericles	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
plutarch	Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 252
polarities	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
prologue (to plutarchs book)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
readers, real-life	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
reasonings	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
romans, and fabius maximus	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
romans, and greeks	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
romans	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
rome	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
speech(es)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
teachers, the subjects as'	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 53
warfare	Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 252