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Tiresias: The Ancient Mediterranean Religions Source Database



11242
Xenophon, Memoirs, 2.1.12


ἀλλʼ εἰ μέν, ἔφη ὁ Σωκράτης, ὥσπερ οὔτε διʼ ἀρχῆς οὔτε διὰ δουλείας ἡ ὁδὸς αὕτη φέρει, οὕτω μηδὲ διʼ ἀνθρώπων, ἴσως ἄν τι λέγοις· εἰ μέντοι ἐν ἀνθρώποις ὢν μήτε ἄρχειν ἀξιώσεις μήτε ἄρχεσθαι μηδὲ τοὺς ἄρχοντας ἑκὼν θεραπεύσεις, οἶμαί σε ὁρᾶν ὡς ἐπίστανται οἱ κρείττονες τοὺς ἥττονας καὶ κοινῇ καὶ ἰδίᾳ κλαίοντας καθίσαντες δούλοις χρῆσθαι·Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers


ἀλλʼ εἰ μέν, ἔφη ὁ Σωκράτης, ὥσπερ οὔτε διʼ ἀρχῆς οὔτε διὰ δουλείας ἡ ὁδὸς αὕτη φέρει, οὕτω μηδὲ διʼ ἀνθρώπων, ἴσως ἄν τι λέγοις· εἰ μέντοι ἐν ἀνθρώποις ὢν μήτε ἄρχειν ἀξιώσεις μήτε ἄρχεσθαι μηδὲ τοὺς ἄρχοντας ἑκὼν θεραπεύσεις, οἶμαί σε ὁρᾶν ὡς ἐπίστανται οἱ κρείττονες τοὺς ἥττονας καὶ κοινῇ καὶ ἰδίᾳ κλαίοντας καθίσαντες δούλοις χρῆσθαι·Ah," said Socrates, "if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the ruler


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

18 results
1. Hebrew Bible, Deuteronomy, 21.23 (9th cent. BCE - 3rd cent. BCE)

21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance."
2. Hebrew Bible, Isaiah, 19.12, 29.13-29.14, 33.18, 44.25, 47.10 (8th cent. BCE - 5th cent. BCE)

19.12. אַיָּם אֵפוֹא חֲכָמֶיךָ וְיַגִּידוּ נָא לָךְ וְיֵדְעוּ מַה־יָּעַץ יְהוָה צְבָאוֹת עַל־מִצְרָיִם׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 33.18. לִבְּךָ יֶהְגֶּה אֵימָה אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת־הַמִּגְדָּלִים׃ 44.25. מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 19.12. Where are they, then, thy wise men? And let them tell thee now; And let them know what the LORD of hosts Hath purposed concerning Egypt." 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 33.18. Thy heart shall muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’" 44.25. That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;" 47.10. And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’"
3. Hebrew Bible, Jeremiah, 8.8-8.9, 9.23 (8th cent. BCE - 5th cent. BCE)

8.8. אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת יְהוָה אִתָּנוּ אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים׃ 8.9. הֹבִישׁוּ חֲכָמִים חַתּוּ וַיִּלָּכֵדוּ הִנֵּה בִדְבַר־יְהוָה מָאָסוּ וְחָכְמַת־מֶה לָהֶם׃ 9.23. כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ 8.8. How do ye say: ‘We are wise, and the Law of the LORD is with us’? Lo, certainly in vain hath wrought the vain pen of the scribes." 8.9. The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the LORD; and what wisdom is in them?." 9.23. But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD."
4. Antisthenes, Fragments, 14 (5th cent. BCE - 4th cent. BCE)

5. Antisthenes, Fragments, 14 (5th cent. BCE - 4th cent. BCE)

6. Xenophon, Memoirs, 1.4.8, 2.1.1-2.1.11, 2.1.13-2.1.18, 2.1.20-2.1.34, 3.8.5-3.8.6 (5th cent. BCE - 4th cent. BCE)

1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 2.1.1. In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food? Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food. 2.1.2. Well, now, will not a desire for food naturally arise in both at certain times? Yes, naturally. Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger? The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure. And must not the same one be given power to resist thirst when both want to drink? Certainly. 2.1.3. And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be? To the same again. And the power to control his passions, so that he may not be hindered in doing necessary work? To the same again. And to which shall we give the habit of not shirking a task, but undertaking it willingly? That too will go to the one who is being trained to rule. And to which would the knowledge needful for overcoming enemies be more appropriately given? Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge. 2.1.4. Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink. Yes, certainly. Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so? 2.1.5. He agreed again. Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger? Yes, I think it is. 2.1.6. And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat? He agreed again. Don’t you think then, that one who is going to rule must adapt himself to bear them lightly? Certainly. 2.1.7. If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers? He agreed again. Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself? 2.1.8. I have; and I do not for a moment put myself in the category of those who want to be rulers. Cyropaedia I. vi. 7; vii. ii, 26 f. For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. 2.1.9. For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers : but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had. Here Socrates asked: 2.1.10. Shall we then consider whether the rulers or the ruled live the pleasanter life? Certainly, replied Aristippus. To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life? 2.1.11. Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness. 2.1.13. — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk? Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land. 2.1.14. A very cunning trick, that! cried Socrates, for ever since the death of Sinis and Sceiron and Procrustes Highwaymen slain by Theseus, Plutarch, Thes. c. 8 f. no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. 2.1.15. But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? 2.1.16. But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can’t run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants? 2.1.17. I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering. 2.1.18. What, Aristippus, exclaimed Socrates, don’t you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 3.8.5. That is the same answer as you gave to my question whether you knew of anything good. You think, do you, that good is one thing and beautiful another? Don’t you know that all things are both beautiful and good in relation to the same things? In the first place, Virtue is not a good thing in relation to some things and a beautiful thing in relation to others. Men, again, are called beautiful and good in the same respect and in relation to the same things: it is in relation to the same things that men’s bodies look beautiful and good and that all other things men use are thought beautiful and good, namely, in relation to those things for which they are useful. 3.8.6. Is a dung basket beautiful then? of course, and a golden shield is ugly, if the one is well made for its special work and the other badly. Do you mean that the same things are both beautiful and ugly? of course — and both good and bad.
7. Antisthenes of Rhodes, Fragments, 14 (3rd cent. BCE - 2nd cent. BCE)

8. Dead Sea Scrolls, Pesher On Habakkuk, 5.4 (2nd cent. BCE - 1st cent. CE)

9. Septuagint, Ecclesiasticus (Siracides), 15.1, 24.23 (2nd cent. BCE - 2nd cent. BCE)

15.1. The man who fears the Lord will do this,and he who holds to the law will obtain wisdom. 15.1. For a hymn of praise should be uttered in wisdom,and the Lord will prosper it. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
10. Anon., Sibylline Oracles, 3.229, 3.584-3.590 (1st cent. BCE - 5th cent. CE)

3.229. With evils by a shameful covetousness 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched 3.588. As thou in thine own heart didst not foresee 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey.
11. New Testament, Acts, 8.10 (1st cent. CE - 2nd cent. CE)

8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God.
12. New Testament, Colossians, 2.8 (1st cent. CE - 1st cent. CE)

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ.
13. New Testament, Galatians, 3.13 (1st cent. CE - 1st cent. CE)

3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree
14. New Testament, Romans, 1.22 (1st cent. CE - 1st cent. CE)

1.22. Professing themselves to be wise, they became fools
15. New Testament, Mark, 8.11-8.12 (1st cent. CE - 1st cent. CE)

8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation.
16. Diogenes Laertius, Lives of The Philosophers, 2.65 (3rd cent. CE - 3rd cent. CE)

2.65. 8. ARISTIPPUSAristippus was by birth a citizen of Cyrene and, as Aeschines informs us, was drawn to Athens by the fame of Socrates. Having come forward as a lecturer or sophist, as Phanias of Eresus, the Peripatetic, informs us, he was the first of the followers of Socrates to charge fees and to send money to his master. And on one occasion the sum of twenty minae which he had sent was returned to him, Socrates declaring that the supernatural sign would not let him take it; the very offer, in fact, annoyed him. Xenophon was no friend to Aristippus; and for this reason he has made Socrates direct against Aristippus the discourse in which he denounces pleasure. Not but what Theodorus in his work On Sects abuses him, and so does Plato in the dialogue On the Soul, as has been shown elsewhere.
17. Eunapius, Lives of The Philosophers, 462 (4th cent. CE - 5th cent. CE)

18. Anon., Letter of Aristeas, 137

137. did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are


Subjects of this text:

subject book bibliographic info
antisthenes Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9; Wolfsdorf, Early Greek Ethics (2020) 358
aristippus Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
aristippus of cyrene, and payment for teaching Wolfsdorf, Early Greek Ethics (2020) 391
aristippus of cyrene, and socratic method Wolfsdorf, Early Greek Ethics (2020) 391
aristippus of cyrene Wolfsdorf, Early Greek Ethics (2020) 391
aristotle, ethics and politics of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
autonomy Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
convention, challenges to Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
diogenes of sinope Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
enkrateia Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
ethics, influence of socrates on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
freedom Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
goodness, good life Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
hellenistic philosophy, ethics of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
individualism Wolfsdorf, Early Greek Ethics (2020) 358
money, payment of ethical teachers Wolfsdorf, Early Greek Ethics (2020) 391
paradox Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
payment for teaching Wolfsdorf, Early Greek Ethics (2020) 391
philosophy Keener, First-Second Corinthians (2005) 28
plato Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
rhetoric, critique of Keener, First-Second Corinthians (2005) 28
rhetorical devices Keener, First-Second Corinthians (2005) 28
rule Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
self, concepts of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
self-mastery Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
slavery, slaves Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
social status Keener, First-Second Corinthians (2005) 28
socrates, and aristippus Wolfsdorf, Early Greek Ethics (2020) 391
socrates, influence on ethics Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
sophrosyne Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
wisdom tradition, jewish' Keener, First-Second Corinthians (2005) 28
wise man Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9
xenophon Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9