Tiresias: The Ancient Mediterranean Religions Source Database

11246

Xenophon, Symposium, 4.41
nan For whenever I feel an inclination to indulge my appetite, I do not buy fancy articles at the market (for they come high), but I draw on the store-house of my soul. And it goes a long way farther toward producing enjoyment when I take food only after awaiting the craving for it than when I partake of one of these fancy dishes, like this fine Thasian wine that fortune has put in my way and I am drinking without the promptings of thirst.
nan For whenever I feel an inclination to indulge my appetite, I do not buy fancy articles at the market (for they come high), but I draw on the store-house of my soul. And it goes a long way farther toward producing enjoyment when I take food only after awaiting the craving for it than when I partake of one of these fancy dishes, like this fine Thasian wine that fortune has put in my way and I am drinking without the promptings of thirst.

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

7 results
1. Xenophon, Memoirs, 2.6.24 (5th cent. BCE - 4th cent. BCE) 2.6.24. Surely, then, it is likely that true gentlemen will share public honours too not only without harm to one another, but to their common benefit? For those who desire to win honour and to bear rule in their cities that they may have power to embezzle, to treat others with violence, to live in luxury, are bound to be unjust, unscrupulous, incapable of unity.
2. Xenophon, On Household Management, 5.1 (5th cent. BCE - 4th cent. BCE) 5.1. Now I tell you this, continued Socrates , because even the wealthiest cannot hold aloof from husbandry. For the pursuit of it is in some sense a luxury as well as a means of increasing one’s estate and of training the body in all that a free man should be able to do.
3. Xenophon, Symposium, 4.29-4.35, 4.42 (5th cent. BCE - 4th cent. BCE) 4.29. But Callias now remarked, It is your turn, Charmides, to tell us why poverty makes you feel proud. Very well, said he. So much, at least, every one admits, that assurance is preferable to fear, freedom to slavery, being the recipient of attention to being the giver of it, the confidence of one’s country to its distrust. 4.30. Now, as for my situation in our commonwealth, when I was rich, I was, to begin with, in dread of some one’s digging through the wall of my house and not only getting my money but also doing me a mischief personally; in the next place, I knuckled down to the blackmailers, knowing well enough that my abilities lay more in the direction of suffering injury than of inflicting it on them. Then, too, I was for ever being ordered by the government to undergo some expenditure or other, and I never had the opportunity for foreign travel. 4.31. Now, however, since I am stripped of my property over the border and get no income from the property in Attica , and my household effects have been sold, I stretch out and enjoy a sound sleep, I have gained the confidence of the state, I am no longer subjected to threats but do the threatening now myself; and I have the free man’s privilege of going abroad or staying here at home as I please. People now actually rise from their seats in deference to me, and rich men obsequiously give me the right of way on the street. Charmides is apparently drawing the picture of the independent voter or member of a jury. 4.32. Now I am like a despot; then I was clearly a slave. Then I paid a revenue to the body politic; now I live on the tribute The poor relief. that the state pays to me. Moreover, people used to vilify me, when I was wealthy, for consorting with Socrates ; but now that I have got poor, no one bothers his head about it any longer. Again, when my property was large, either the government or fate was continually making me throw some of it to the winds; but now, far from throwing anything away (for I possess nothing), I am always in expectation of acquiring something. 4.33. Your prayers, also, said Callias, are doubtless to the effect that you may never be rich; and if you ever have a fine dream you sacrifice, do you not, to the deities who avert disasters? Oh, no! was the reply; I don’t go so far as that; I hazard the danger with great heroism if I have any expectation of getting something from some one. 4.34. Come, now, Antisthenes, said Socrates , take your turn and tell us how it is that with such slender means you base your pride on wealth. Because, sirs, I conceive that people’s wealth and poverty are to be found not in their real estate but in their hearts. 4.35. For I see many persons, not in office, who though possessors of large resources, yet look upon themselves as so poor that they bend their backs to any toil, any risk, if only they may increase their holdings; and again I know of brothers, with equal shares in their inheritance, where one of them has plenty, and more than enough to meet expenses, while the other is in utter want. 4.42. Yes, and it is natural that those whose eyes are set on frugality should be more honest than those whose eyes are fixed on money-making. For those who are most contented with what they have are least likely to covet what belongs to others.
4. Diodorus Siculus, Historical Library, 2.23.1 (1st cent. BCE - 1st cent. BCE)
5. Sextus, Against The Mathematicians, 11.73 (2nd cent. CE - 3rd cent. CE)
6. Diogenes Laertius, Lives of The Philosophers, 2.86, 6.2-6.3 (3rd cent. CE - 3rd cent. CE) 2.86. The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another. 6.2. To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians, but begged to be excused when he saw throngs arriving from those cities.Later on, however, he came into touch with Socrates, and derived so much benefit from him that he used to advise his own disciples to become fellow-pupils with him of Socrates. He lived in the Peiraeus, and every day would tramp the five miles to Athens in order to hear Socrates. From Socrates he learned his hardihood, emulating his disregard of feeling, and thus he inaugurated the Cynic way of life. He demonstrated that pain is a good thing by instancing the great Heracles and Cyrus, drawing the one example from the Greek world and the other from the barbarians. 6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of.
7. Ctesias, Fragments, 1

Subjects of this text:

subject	book bibliographic info
antisthenes, and aristippus	Wolfsdorf, Early Greek Ethics (2020) 330, 333
antisthenes, and rejection of pleasure	Wolfsdorf, Early Greek Ethics (2020) 330, 332, 333
antisthenes, friendship in	Wolfsdorf, Early Greek Ethics (2020) 582
antisthenes, post-classical reception	Wolfsdorf, Early Greek Ethics (2020) 330
antisthenes, works and themes	Wolfsdorf, Early Greek Ethics (2020) 325
antisthenes, xenophons portrayal of	Wolfsdorf, Early Greek Ethics (2020) 330, 332, 333
antisthenes	Wolfsdorf, Early Greek Ethics (2020) 325, 330, 332, 333
aristippus of cyrene, antisthenes and	Wolfsdorf, Early Greek Ethics (2020) 330, 333
aristippus of cyrene	Wolfsdorf, Early Greek Ethics (2020) 330, 582
asceticsm	Wolfsdorf, Early Greek Ethics (2020) 663
athenaeus (author), fragmentary writers and	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
athenaeus (author), framing language	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
athenaeus (author)	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
athens/athenians	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
cosmopolitanism, cynic	Wolfsdorf, Early Greek Ethics (2020) 663
crates	Wolfsdorf, Early Greek Ethics (2020) 663
ctesias of cnidus	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
ctesippus	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
cyrenaic school	Wolfsdorf, Early Greek Ethics (2020) 582
decadence, processes of	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
diodorus siculus	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
diogenes of sinope xx, xxv, asceticism and self-sufficiency	Wolfsdorf, Early Greek Ethics (2020) 663
diogenes of sinope xx, xxv, cosmopolitanism	Wolfsdorf, Early Greek Ethics (2020) 663
diogenes of sinope xx, xxv	Wolfsdorf, Early Greek Ethics (2020) 663
effeminacy	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
friendship (philia), in the socratics	Wolfsdorf, Early Greek Ethics (2020) 582
friendship (philia)	Wolfsdorf, Early Greek Ethics (2020) 582
frugality (εὐτέλεια\u200e)	Wolfsdorf, Early Greek Ethics (2020) 332
historiography, hellenistic	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
instrumental friendship	Wolfsdorf, Early Greek Ethics (2020) 582
kinship (suggeneia)	Wolfsdorf, Early Greek Ethics (2020) 582
ninyas (king of assyria)	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
orientalism	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
persians	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
pleasure'	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
pleasure (ἡδονή\u200e), in antisthenes	Wolfsdorf, Early Greek Ethics (2020) 330, 332, 333
polis, the, diogenes and city-lessness	Wolfsdorf, Early Greek Ethics (2020) 663
poverty	Wolfsdorf, Early Greek Ethics (2020) 332, 333
practice (askēsis, meletē), in cynic thought	Wolfsdorf, Early Greek Ethics (2020) 663
pyrrho	Wolfsdorf, Early Greek Ethics (2020) 330
sardanapalus (king of assyria)	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
self-mastery/self-restraint (enkrateia), antisthenes and	Wolfsdorf, Early Greek Ethics (2020) 332
self-sufficiency (autarkeia), and socratic friendship	Wolfsdorf, Early Greek Ethics (2020) 582
self-sufficiency (autarkeia), cynic	Wolfsdorf, Early Greek Ethics (2020) 663
skepticism	Wolfsdorf, Early Greek Ethics (2020) 330
socratics, and friendship	Wolfsdorf, Early Greek Ethics (2020) 582
straton (king of sidon)	Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 278
symposia	Wolfsdorf, Early Greek Ethics (2020) 330
toils (ponoi), natural	Wolfsdorf, Early Greek Ethics (2020) 663
toils (ponoi)	Wolfsdorf, Early Greek Ethics (2020) 330
truth (alētheia), skepticism and	Wolfsdorf, Early Greek Ethics (2020) 330
volitional asceticism	Wolfsdorf, Early Greek Ethics (2020) 663
wealth, in antisthenes	Wolfsdorf, Early Greek Ethics (2020) 332, 333
xenophon, portrayal of antisthenes	Wolfsdorf, Early Greek Ethics (2020) 330, 332, 333