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Tiresias: The Ancient Mediterranean Religions Source Database



9645
Polybius, Histories, 12.27.2


τὴν δʼ αἰτίαν τῆς ἁμαρτίας νῦν ἐροῦμεν, ἥτις οὐκ ἔνδοξος μὲν φανεῖται τοῖς πλείστοις, ἀληθινωτάτη δʼ εὑρεθήσεται τῶν Τιμαίου κατηγορημάτων. Now, Timaeus enters on his inquiries by the pleasanter of the two roads, but the inferior one. <


ἥττω δὲ τῶν ὁδῶν ὥρμησε πρὸς τὸ πολυπραγμονεῖν. Now, Timaeus enters on his inquiries by the pleasanter of the two roads, but the inferior one. <


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

18 results
1. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

259b. perhaps they will be pleased and give us the gift which the gods bestowed on them to give to men. Phaedrus. What is this gift? I don’t seem to have heard of it. Socrates. It is quite improper for a lover of the Muses never to have heard of such things. The story goes that these locusts were once men, before the birth of the Muses, and when the Muses were born and song appeared, some of the men were so overcome with delight
2. Sophocles, Ajax, 879 (5th cent. BCE - 5th cent. BCE)

3. Thucydides, The History of The Peloponnesian War, 1.22.3 (5th cent. BCE - 4th cent. BCE)

1.22.3. My conclusions have cost me some labour from the want of coincidence between accounts of the same occurrences by different eye-witnesses, arising sometimes from imperfect memory, sometimes from undue partiality for one side or the other.
4. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

5. Cicero, De Lege Agraria, 2.4 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Letters, 2.12.2 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, Letters, 2.12.2 (2nd cent. BCE - 1st cent. BCE)

8. Cicero, Letters, 2.12.2 (2nd cent. BCE - 1st cent. BCE)

9. Cicero, Letters, 2.12.2 (2nd cent. BCE - 1st cent. BCE)

10. Polybius, Histories, 1.4.8, 3.58, 3.59.4, 12.27.1, 12.27.3-12.27.6 (2nd cent. BCE - 2nd cent. BCE)

3.58. 1.  That no part of history requires more circumspection and more correction by the light of truth than this is evident from many considerations and chiefly from the following.,2.  While nearly all authors or at least the greater number have attempted to describe the peculiarities and the situation of the countries at the extremities of the known world,,3.  most of them are mistaken on many points. We must therefore by no means pass over the subject, but we must say a word to them,,4.  and that not casually and by scattered allusions, but giving due attention to it, and in what we say we must not find fault with or rebuke them, but rather be grateful to them and correct them when wrong, knowing as we do that they too, had they the privilege of living at the present day, would correct and modify many of their own statements.,5.  In old times, indeed, we find very few Greeks who attempted to inquire into the outlying parts of the world, owing to the practical impossibility of doing so;,6.  for the sea had so many perils that it is difficult to enumerate them, and the land ever so many more.,7.  Again, even if anyone by his own choice or by the force of circumstances reached the extremity of the world, that did not mean that he was able to accomplish his purpose.,8.  For it was a difficult matter to see many things at all closely with one's own eyes, owing to some of the countries being utterly barbarous and others quite desolate, and it was still more difficult to get information about the things one did see, owing to the difference of the language.,9.  Then, even if anyone did see for himself and observe the facts, it was even still more difficult for him to be moderate in his statements, to scorn all talk of marvels and, preferring truth for its own sake, to tell us nothing beyond it. 3.59.4.  since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study 12.27.1.  Nature has given us two instruments, as it were, by the aid of which we inform ourselves and inquire about everything. These are hearing and sight, and of the two sight is much more veracious according to Heracleitus. "The eyes are more accurate witnesses than that ears," he says. 12.27.3.  For he entirely avoids employing his eyes and prefers to employ his ears. Now the knowledge derived from hearing being of two sorts, Timaeus diligently pursued the one, the reading of books, as I have above pointed out, but was very remiss in his use of the other, the interrogation of living witnesses. 12.27.4.  It is easy enough to perceive what caused him to make this choice. Inquiries from books may be made without any danger or hardship, provided only that one takes care to have access to a town rich in documents or to have a library near at hand. 12.27.5.  After that one has only to pursue one's researches in perfect repose and compare the accounts of different writers without exposing oneself to any hardship. 12.27.6.  Personal inquiry, on the contrary, requires severe labour and great expense, but is exceedingly valuable and is the most important part of history.
11. New Testament, 1 Peter, 1.23 (1st cent. CE - 1st cent. CE)

1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever.
12. New Testament, Acts, 7.38 (1st cent. CE - 2nd cent. CE)

7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us
13. Plutarch, Demosthenes, 2.1 (1st cent. CE - 2nd cent. CE)

14. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE)

15. Quintilian, Institutes of Oratory, 10.1.31 (1st cent. CE - 1st cent. CE)

16. Seneca The Younger, De Beneficiis, 1.4.5 (1st cent. CE - 1st cent. CE)

17. Hermogenes, On Types of Style, 2.4 (2nd cent. CE - 3rd cent. CE)

18. Philostratus The Athenian, Life of Apollonius, 1.2 (2nd cent. CE

1.2. FOR quite akin to theirs was the ideal which Apollonius pursued, and more divinely than Pythagoras he wooed wisdom and soared above tyrants; and he lived in times not long gone by nor quite of our own day, yet men know him not because of the true wisdom, which he practiced as sage and sanely; but one man singles out one feature for praise in him and another another; while some, because he had interviews with the wizards of Babylon and with the Brahmans of India, and with the nude ascetics of Egypt, put him down as a wizard, and spread the calumny that he was a sage of an illegitimate kind, judging of him ill. For Empedocles and Pythagoras himself and Democritus consorted with wizards and uttered many supernatural truths, yet never stooped to the black art; and Plato went to Egypt and mingled with his own discourses much of what he heard from the prophets and priests there; and though, like a painter, he laid his own colors on to their rough sketches, yet he never passed for a wizard, although envied above all mankind for his wisdom. For the circumstance that Apollonius foresaw and foreknew so many things does not in the least justify us in imputing to him this kind of wisdom; we might as well accuse Socrates of the same, because, thanks to his familiar spirit, he knew things beforehand, and we might also accuse Anaxagoras because of the many things which he foretold. And indeed who does not know the story of how Anaxagoras at Olympia in a season when least rain falls came forward wearing a fleece into the stadium, by way of predicting rain, and of how he foretold the fall of the house, — and truly, for it did fall; and of how he said that day would be turned into night, and stones would be discharged from heaven round Aegospotami, and of how his predictions were fulfilled? Now these feats are set down to the wisdom of Anaxagoras by the same people who would rob Apollonius of the credit of having predicted things by dint of wisdom, and say that he achieved these results by art of wizardry.It seems to me then that I ought not to condone or acquiesce in the general ignorance, but write a true account of the man, detailing the exact times at which he said or did this or that, as also the habits and temper of wisdom by means of which he succeeded in being considered a supernatural and divine being.And I have gathered my information partly from the many cities where he was loved, and partly from the sanctuaries whose long-neglected and decayed rites he restored, and partly from the accounts left of him by others and partly from his own letters. For he addressed these to kings, sophists, philosophers, to men of Elis, of Delphi, to Indians, and Ethiopians; and in his letters he dealt with the subjects of the gods, of customs, of moral principles, of laws, and in all these departments he corrected the errors into which men had fallen. But the more precise details which I have collected are as follows.


Subjects of this text:

subject book bibliographic info
aeschylus Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
ancient novel, poetics of Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
apeiroteros Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 327
aphiloponos Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 327
apuleius metamorphoses, readers of Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
atticus Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
cicadas Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
cicero, on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
clement of alexandria, on writing versus living voice Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
empeirikē Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 327
epic poetry Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
historiography Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
living voice versus writing, definition of living voice, in classical/ early christian world Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
living voice versus writing, greco-roman pagans on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
lucius of patrae Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
medicine and medical discourse, polybius on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
polybius Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 327
programmatic statements Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
prose and poetry Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
rhetoric Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
rome Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
sophocles Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 327
specific christian intellectuals, living voice versus writing in Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
susurrus Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41
timaeus (historian) Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 27
utile and dulce' Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 41