Tiresias: The Ancient Mediterranean Religions Source Database

9569

Plutarch, Demetrius, 3.3

οὕτως ἄρα πάντη δυσκοινώνητον ἡ ἀρχή, καὶ μεστὸν ἀπιστίας καὶ δυσνοίας, ὥστε ἀγάλλεσθαι τὸν μέγιστον τῶν Ἀλεξάνδρου διαδόχων καὶ πρεσβύτατον ὅτι μὴ φοβεῖται τὸν υἱόν, ἀλλὰ προσίεται τὴν λόγχην ἔχοντα τοῦ σώματος πλησίον. οὐ μὴν ἀλλὰ καὶ μόνος, ὡς εἰπεῖν, ὁ οἶκος οὗτος ἐπὶ πλείστας διαδοχὰς τῶν τοιούτων κακῶν ἐκαθάρευσε, μᾶλλον δὲ εἷς μόνος τῶν ἀπʼ Ἀντιγόνου Φίλιππος ἀνεῖλεν υἱόν.  So utterly unsociable a thing, it seems, is empire, and so full of ill-will and distrust, that the oldest and greatest of the successors of Alexander could make it a thing to glory in that he was not afraid of his son, but allowed him near his person lance in hand. However, this house was almost the only one which kept itself pure from crimes of this nature for very many generations, or, to speak more definitely, Philip was the only one of the descendants of Antigonus who put a son to death.

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

15 results
1. Homer, Iliad, 9 (8th cent. BCE - 7th cent. BCE)
2. Dio Chrysostom, Orations, 1.1-1.2, 1.11-1.36, 2.75, 3.2-3.3, 3.5, 3.25, 3.37, 3.83-3.84, 3.87-3.90, 3.93, 3.116, 7.66, 9.9 (1st cent. CE 2.75.  In like manner do the gods act, and especially the great King of Kings, Zeus, who is the common protector and father of men and gods. If any man proves himself a violent, unjust and lawless ruler, visiting his strength, not upon the enemy, but upon his subjects and friends; if he is insatiate of pleasures, insatiate of wealth, quick to suspect, implacable in anger, keen for slander, deaf to reason, knavish, treacherous, degraded, wilful, exalting the wicked, envious of his superiors, too stupid for education, regarding no man as friend nor having one, as though such a possession were beneath him, — 3.5.  when that man, I say, is at once a judge more observant of the law than an empanelled jury, a king of greater equity than the responsible magistrates in our cities, a general more courageous than the soldiers in the ranks, a man more assiduous in all his tasks than those who are forced to work, less covetous of luxury than those who have no means to indulge in luxury, kindlier to his subjects than a loving father to his children, more dreaded by his enemies than are the invincible and irresistible gods — how can one deny that such a man's fortune is a blessing, not to himself alone, but to all others as well? 3.25.  Accordingly, that I may not be open to the charge of flattery by my would‑be detractors, and that you on your part may not be accused of a wanting to be praised to your very face, I shall speak of the ideal king, of what sort he should be, and how he differs from the man who pretends to be a ruler but is in reality far from true dominion and kingship.
3. Epictetus, Discourses, 3.22.94, 3.24.107, 3.24.117, 3.26.29 (1st cent. CE - 2nd cent. CE)
4. Plutarch, Agesilaus, 33.4 (1st cent. CE - 2nd cent. CE)
5. Plutarch, Alcibiades, 34.5-34.6 (1st cent. CE - 2nd cent. CE) 34.5. When he had determined upon this course and made known his design to the Eumolpidae and Heralds, he stationed sentries on the heights, sent out an advance-guard at break of day, and then took the priests, mystae, and mystagogues, encompassed them with his men-at-arms, and led them over the road to Eleusis in decorous and silent array. So august and devout was the spectacle which, as general he thus displayed, that he was hailed by those who were not unfriendly to him as High Priest, rather, and Mystagogue. 34.6. No enemy dared to attack him, and he conducted the procession safely back to the city. At this he was exalted in spirit himself, and exalted his army with the feeling that it was irresistible and invincible under his command. People of the humbler and poorer sort he so captivated by his leadership that they were filled with an amazing passion to have him for their tyrant, and some proposed it, and actually came to him in solicitation of it. He was to rise superior to envy, abolish decrees and laws, and stop the mouths of the babblers who were so fatal to the life of the city, that he might bear an absolute sway and act without fear of the public informer.
6. Plutarch, Mark Antony, 10.8 (1st cent. CE - 2nd cent. CE)
7. Plutarch, Cicero, 35.4, 49.5-49.6 (1st cent. CE - 2nd cent. CE)
8. Plutarch, Comparison of Aemilius Paulus And Timoleon, 2.3 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Comparison of Aristides And Cato, 1.3 (1st cent. CE - 2nd cent. CE)
10. Plutarch, Comparison of Lysander With Sulla, 5.5 (1st cent. CE - 2nd cent. CE)
11. Plutarch, Demetrius, 1.7 (1st cent. CE - 2nd cent. CE)
12. Plutarch, Galba, 2.1 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Moralia, 813e, 1043c (1st cent. CE - 2nd cent. CE)
14. Plutarch, Pericles, 5.2 (1st cent. CE - 2nd cent. CE) 5.2. It is, at any rate, a fact that, once on a time when he had been abused and insulted all day long by a certain lewd fellow of the baser sort, he endured it all quietly, though it was in the marketplace, where he had urgent business to transact, and towards evening went away homewards unruffled, the fellow following along and heaping all manner of contumely upon him.
15. Plutarch, Philopoemen, 17.5 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
achilles	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
alexander iii of makedon	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
character (plutarchs and readers concern with)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
characterisation, of the subjects	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
cicero, and self in dialogue	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
cicero, cowardice of	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
cicero	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
cognition	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
community, of plutarch, readers, and the subjects	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
community, the subject and his	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
community	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
consciousness	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
cowardice	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
death	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
decisions, of the subjects	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
decisions, scenes of	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
dion (of syracuse), and political pragmatism	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
dion (of syracuse), self-communing of	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
dion (of syracuse)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
domitian	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
emotions	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
euripides	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
explanations	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
free indirect mode	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
homer(ic)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
idealism (contrasted with practicality)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
lives, within a life	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
minds, the subjects engagement with others	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
narrative)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
narrator	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
novel (ancient)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
omissions	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
otho	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
passions	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
perception	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
perspectives, blurring of internal and external	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
perspectives, presentation of different	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
philosophy/philosophers/philosophical, and politics	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
philosophy/philosophers/philosophical, the subjects acquaintance with	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
philosophy/philosophers/philosophical	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
plutarch	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
politics, the subjects preoccupation with	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
politics	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
psychology, psychological	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
reasonings	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
reflection, moral	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
reflection, the readers	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
reflection, the subjects	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
roman empire as a unit	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
self in dialogue	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70, 71
silence	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
social/society, dialogue of individual with	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
social/society	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
sparta	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
suspense	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
theatrical(ity)	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 71
tiberius	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
tragedy/tragic'	Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 70
trajan	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73
vespasian	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 73