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Tiresias: The Ancient Mediterranean Religions Source Database



9569
Plutarch, Demetrius, 12
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Homer, Iliad, 9.498-9.499 (8th cent. BCE - 7th cent. BCE)

9.498. /to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 9.499. /to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows
2. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
3. Euripides, Suppliant Women, 155 (5th cent. BCE - 5th cent. BCE)

155. Didst consult seers, and gaze into the flame of burnt-offerings? Adrastu
4. Polybius, Histories, 22.8 (2nd cent. BCE - 2nd cent. BCE)

22.8. 1.  After their withdrawal Apollonidas of Sicyon rose. He said that sum offered by Eumenes was a gift not unworthy of the Achaeans' acceptance,,2.  but that the intention of the giver and the purpose to which it was to be applied were as disgraceful and illegal as could be.,3.  For, as it was forbidden by law for any private person or magistrate to receive gifts, on no matter what pretext, from a king, that all should be openly bribed by accepting this money was the most illegal thing conceivable, besides being confessedly the most disgraceful.,4.  For that the parliament should be in Eumenes' pay every year, and discuss public affairs after swallowing a bait, so to speak, would evidently involve disgrace and hurt.,5.  Now it was Eumenes who was giving them money; next time it would be Prusias, and after that Seleucus.,6.  "And," he said, "as the interests of democracies and kings are naturally opposed, and most debates and the most important deal with out differences with the kings,,7.  it is evident that perforce one or the other thing will happen: either the interests of the kings will take precedence of our own; or, if this is not so, we shall appear to every one to be ungrateful in acting against our paymasters.",8.  So he exhorted the Achaeans not only to refuse the gift, but to detest Eumenes for his purpose in offering it.,9.  The next speaker was Cassander of Aegina, who reminded the Achaeans of the destitution which had overtaken the Aeginetans owing to their being members of the League at the time when Publius Sulpicius Galba had attacked Aegina with his fleet and sold into slavery all its unhappy inhabitants;,10.  and how, as I have narrated in a previous book, the Aetolians gained possession of the town by their treaty with Rome, and handed it over to Attalus on receipt of thirty talents.,11.  Laying this before the eyes of the Achaeans, he begged Eumenes not to fish for the good offices of the Achaeans by making advantageous offers, but by giving up the city of Aegina, to secure without a dissentient voice their complete devotion.,12.  He exhorted the Achaeans at the same time not to accept a gift which would clearly involve their depriving the Aeginetans of all hope of deliverance in the future.,13.  In consequence of these speeches the people were so deeply moved that not a soul ventured to take the part of the king, but all with loud shouts rejected the proffered gift, although owing to the greatness of the sum the temptation seemed almost irresistible.
5. Dio Chrysostom, Orations, 19.5 (1st cent. CE

19.5.  And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain — I mean the iambics, and portions of these they still give in our theatres — but the more delicate parts have fallen away, that is, the lyric parts. I might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority.
6. Longinus, On The Sublime, 15.2-15.3 (1st cent. CE - 1st cent. CE)

7. Plutarch, Cimon, 8.7-8.8 (1st cent. CE - 2nd cent. CE)

8. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE)

9. Epigraphy, Ig Ii2, 657

10. Epigraphy, Seg, 28.6, 45.101



Subjects of this text:

subject book bibliographic info
achilles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
aeschylus, and performances outside athens Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
agon timetos Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
agora Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
alexander the great, as a spreader of greek culture Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
alexander the great Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
alexandria, capital of ptolemaic egypt Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
antigonis Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
antigonos Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
antigonus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
antiochus iii Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 57
apollo didymaeus Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 57
appeal Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 57
ariston Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
aristotle, and athenian dramatic festivals Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
army, mercenary Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
army, officer Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
army, soldier Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
assembly (ekklesia) Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
athens, establishment of imperial cult in Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
athens Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
characters, tragic/mythical, furies (erinyes) Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
clearchus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
conon Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
conquest Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
costume, tragedy Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
court Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
creon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
ctesias Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
demetrius poliorcetes Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
demetrius the besieger (poliorketes) Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
demosthenes Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
dionysia festivals, great or city d. Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
dionysus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
festival, civic Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
festivals Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
heraclia Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
honours, for benefactors Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 57
kallias, of sphettos, athenian statesman Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
lysander Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
lysimachus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
meidias Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
philippides, poet Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
phoenix Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
plato Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
playwrights, comedy (greek), aristophanes Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
plutarch, historian, view of alexander Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340
plutarch Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
polynices Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
prison, cf. jail prosecuter, cf. accuser prostitute, cf. concubine punch Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
probole Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 59
sacrifice' Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 87
scholars/scholarship, ancient and byzantine (on tragedy), dio chrysostom Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
scholars/scholarship, ancient and byzantine (on tragedy), pollux, julius (polydeuces) Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
scholars/scholarship, ancient and byzantine (on tragedy) Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 343
telmessa Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
teos Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 57
tiresias Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 163
trade, trader Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340