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Tiresias: The Ancient Mediterranean Religions Source Database



11242
Xenophon, Memoirs, 4.4.3


καὶ ὅτε οἱ τριάκοντα προσέταττον αὐτῷ παρὰ τοὺς νόμους τι, οὐκ ἐπείθετο· τοῖς τε γὰρ νέοις ἀπαγορευόντων αὐτῶν μὴ διαλέγεσθαι καὶ προσταξάντων ἐκείνῳ τε καὶ ἄλλοις τισὶ τῶν πολιτῶν ἀγαγεῖν τινα ἐπὶ θανάτῳ, μόνος οὐκ ἐπείσθη, διὰ τὸ παρὰ τοὺς νόμους αὐτῷ προστάττεσθαι·And when the Thirty laid a command on him that was illegal, he refused to obey. Thus he disregarded their repeated injunction not to talk with young men; and when they commanded him and certain other citizens to arrest a man on a capital charge, he alone refused, because the command laid on him was illegal. Alluding to the famous case of Leon.


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

11 results
1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

21b. But see why I say these things; for I am going to tell you whence the prejudice against me has arisen. For when I heard this, I thought to myself: What in the world does the god mean, and what riddle is he propounding? For I am conscious that I am not wise either much or little. What then does he mean by declaring that I am the wisest? He certainly cannot be lying, for that is not possible for him. And for a long time I was at a loss as to what he meant; then with great reluctance I proceeded to investigate him somewhat as follows.I went to one of those who had a reputation for wisdom
2. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

3. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

60d. Several others have asked about the poems you have composed, the metrical versions of Aesop’s fables and the hymn to Apollo, and Evenus asked me the day before yesterday why you never wrote any poetry before, composed these verses after you came to prison. Now, if you care that I should be able to answer Evenus when he asks me again—and I know he will ask me—tell me what to say. Then tell him, Cebes, said he, the truth, that I composed these verses not because I wished to rival him or his poems
4. Xenophon, Memoirs, 1.3.5-1.3.6, 1.5.5, 2.1.17-2.1.18, 2.1.30-2.1.33, 4.4.1-4.4.2, 4.4.4, 4.4.11, 4.8.6, 4.8.11 (5th cent. BCE - 4th cent. BCE)

1.3.5. He schooled his body and soul by following, a system which, in all human calculation, would give him a life of confidence and security, and would make it easy to meet his expenses. For he was so frugal that it is hardly possible to imagine a man doing so little work as not to earn enough to satisfy the needs of Socrates . He ate just sufficient food to make eating a pleasure, and he was so ready for his food that he found appetite the best sauce Cyropaedia I. v. 12. : and any kind of drink he found pleasant, because he drank only when he was thirsty. 1.3.6. Whenever he accepted an invitation to dinner, he resisted without difficulty the common temptation to exceed the limit of satiety; and he advised those who could not do likewise to avoid appetizers that encouraged them to eat and drink what they did not want: for such trash was the ruin of stomach and brain and soul. 1.5.5. For who without this can learn any good or practise it worthily? Or what man that is the slave of his pleasures is not in an evil plight body and soul alike? From my heart I declare that every free man should pray not to have such a man among his slaves; and every man who is a slave to such pleasures should entreat the gods to give him good masters: thus, and only thus, may he find salvation. 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. 2.1.30. 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. 4.4.1. Again, concerning Justice he did not hide his opinion, but proclaimed it by his actions. All his private conduct was lawful and helpful: to public authority he rendered such scrupulous obedience in all that the laws required, both in civil life and in military service, that he was a pattern of good discipline to all. 4.4.2. When chairman in the Assemblies he would not permit the people to record an illegal vote, but, upholding the laws, resisted a popular impulse that might even have overborne any but himself. 4.4.4. Again, when he was tried on the charge brought by Meletus, whereas it is the custom of defendants to curry favour with the jury and to indulge in flattery and illegal appeals, and many by such means have been known to gain a verdict of acquittal, he rejected utterly the familiar chicanery of the courts; and though he might easily have gained a favourable verdict by even a moderate indulgence in such stratagems, he chose to die through his loyalty to the laws rather than to live through violating them. 4.4.11. Then have you ever found me dealing in perjury or calumny, or stirring up strife between friends or fellow-citizens, or doing any other unjust act? I have not. To abstain from what is unjust is just, don’t you think? Even now, Socrates, you are clearly endeavouring to avoid stating what you think Justice to be. You are saying not what the just do, but what they don’t do. 4.8.6. Strange words, said I; and he, Do you think it strange, if it seems better to God that I should die now? Don’t you see that to this day I never would acknowledge that any man had lived a better or a pleasanter life than I? For they live best, I think, who strive best to become as good as possible: and the pleasantest life is theirs who are conscious that they are growing in goodness. 4.8.11. This was the tenor of his conversation with Hermogenes and with the others. All who knew what manner of man Socrates was and who seek after virtue continue to this day to miss him beyond all others, as the chief of helpers in the quest of virtue. For myself, I have described him as he was: so religious that he did nothing without counsel from the gods; so just that he did no injury, however small, to any man, but conferred the greatest benefits on all who dealt with him; so self-controlled that he never chose the pleasanter rather than the better course; so wise that he was unerring in his judgment of the better and the worse, and needed no counsellor, but relied on himself for his knowledge of them; masterly in expounding and defining such things; no less masterly in putting others to the test, and convincing them of error and exhorting them to follow virtue and gentleness. To me then he seemed to be all that a truly good and happy man must be. But if there is any doubter, let him set the character of other men beside these things; then let him judge.
5. Dead Sea Scrolls, Community Rule, 8.1-8.2 (2nd cent. BCE - 1st cent. CE)

6. Josephus Flavius, Against Apion, 1.50-1.52 (1st cent. CE - 1st cent. CE)

1.51. for to them I presented those books first of all, and after them to many of the Romans who had been in the war. I also sold them to many of our own men who understood the Greek philosophy; among whom were Julius Archelaus, Herod [king of Chalcis], a person of great gravity, and king Agrippa himself, a person that deserved the greatest admiration. 1.52. Now all these men bore their testimony to me, that I had the strictest regard to truth; who yet would not have dissembled the matter, nor been silent, if I, out of ignorance or out of favor to any side, either had given false colors to actions, or omitted any of them. /p
7. New Testament, 1 Thessalonians, 1.1, 2.7 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children.
8. New Testament, Acts, 1.26, 2.14 (1st cent. CE - 2nd cent. CE)

1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
9. New Testament, Galatians, 1.13, 1.18-1.19, 2.9-2.14, 2.19 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.19. For I, through the law, died to the law,that I might live to God.
10. New Testament, Philippians, 3.6 (1st cent. CE - 1st cent. CE)

3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
11. New Testament, Luke, 24.33-24.34 (1st cent. CE - 1st cent. CE)

24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!


Subjects of this text:

subject book bibliographic info
dialectic Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 41
freedom (ἐλευθερία\u200e) Wolfsdorf (2020), Early Greek Ethics, 419
hippias Wolfsdorf (2020), Early Greek Ethics, 419
justice (dikē),in xenophon Wolfsdorf (2020), Early Greek Ethics, 419
luxury Wolfsdorf (2020), Early Greek Ethics, 419
pleasure (ἡδονή\u200e),encratic Wolfsdorf (2020), Early Greek Ethics, 419
rhetoric,and comparison or competition' Keener(2005), First-Second Corinthians, 124
rhetoric Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 41
self-mastery/self-restraint (enkrateia),in xenophon Wolfsdorf (2020), Early Greek Ethics, 419
slavery Wolfsdorf (2020), Early Greek Ethics, 419
socrates,writings of Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 41
socrates Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 41
socratic literature,of xenophon Wolfsdorf (2020), Early Greek Ethics, 419
xenophon,on self-mastery Wolfsdorf (2020), Early Greek Ethics, 419
xenophon Wolfsdorf (2020), Early Greek Ethics, 419