The Ancient Mediterranean Religions Index Database

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For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
simonides	Athanassaki and Titchener (2022), Plutarch's Cities, 85, 166, 181, 274 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 186 Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 115 Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 36, 37, 97, 99 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 5, 6, 7, 8, 37, 53, 69, 78, 100, 163, 164, 172, 301, 302, 328, 353, 357, 361 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 35, 96, 97, 117, 122, 123, 124, 137 Culík-Baird (2022), Cicero and the Early Latin Poets, 81 Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73, 74, 111 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 117, 218 Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 314 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 69, 74, 134, 143, 162 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 33, 34, 35, 36, 37, 38, 39, 42, 48, 49, 50, 51, 52, 53 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 158, 159, 191, 205, 206 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 189, 194 Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 188 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214, 332 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214, 332 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 67, 68 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 331 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 17, 120, 121, 134 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 70, 254, 263, 284 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 43, 50, 273, 274, 275, 277, 278 Wynne (2019), Horace and the Gift Economy of Patronage, 211
simonides, and homer’s muses	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 79
simonides, and keos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94
simonides, and poetics of truth	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 87
simonides, and poetics of truthnan	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 75
simonides, and sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 36
simonides, and stesichorus, aristophanes, on the popularity of songs by	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 123
simonides, community poet	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255
simonides, composer of songs	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 3, 7, 57
simonides, delian paeans	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57, 58, 63, 64, 65, 66, 67, 99
simonides, delphic paean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88
simonides, epinikia	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207
simonides, homer, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 113, 114, 115, 116
simonides, konstantinos	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 32
simonides, lyric poet	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 19, 20
simonides, nature, transience of and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 113, 114, 115, 116
simonides, of amorgos	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 115
simonides, of ceos	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 49 Mikalson (2003), Herodotus and Religion in the Persian Wars, 31, 63, 65, 66, 67, 83, 105, 212, 213, 218, 219, 220 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 13, 112, 113, 114, 115, 116, 128, 129, 130
simonides, of magnesia	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 61
simonides, theodotos inscription	Levine (2005), The Ancient Synagogue, The First Thousand Years, 59
simonides, ‘plataea elegy’	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 76

List of validated texts:

19 validated results for "simonides"

1. Homer, Iliad, 6.146-6.149, 21.462-21.466 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Simonides • Simonides of Ceos • Simonides, • Simonides, and poetics of truthnan

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 137; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 75; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 13, 112; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23

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6.146 οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν. ^6.147 φύλλα τὰ μέν τʼ ἄνεμος χαμάδις χέει, ἄλλα δέ θʼ ὕλη ^6.148 τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· ^6.149 ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει. ^21.462 ἐννοσίγαιʼ οὐκ ἄν με σαόφρονα μυθήσαιο ^21.463 ἔμμεναι, εἰ δὴ σοί γε βροτῶν ἕνεκα πτολεμίξω ^21.464 δειλῶν, οἳ φύλλοισιν ἐοικότες ἄλλοτε μέν τε ^21.465 ζαφλεγέες τελέθουσιν ἀρούρης καρπὸν ἔδοντες, ^21.466 ἄλλοτε δὲ φθινύθουσιν ἀκήριοι. ἀλλὰ τάχιστα'' None

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6.146 Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. ^21.462 in utter ruin with their children and their honoured wives. Then spake unto him lord Apollo, that worketh afar:Shaker of Earth, as nowise sound of mind wouldest thou count me, if I should war with thee for the sake of mortals, pitiful creatures, that like unto leaves ^21.465 are now full of flaming life, eating the fruit of the field, and now again pine away and perish. Nay, with speed let us cease from strife, and let them do battle by themselves. ^21.466 are now full of flaming life, eating the fruit of the field, and now again pine away and perish. Nay, with speed let us cease from strife, and let them do battle by themselves. '' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Simonides

Found in books: Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 74, 111; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 102, 104

3. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Simonides • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 137, 139, 144, 271; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 17; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24

4. Xenophanes, Fragments, 2 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Simonides • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 266; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 10

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2 What if a man win victory in swiftness of foot, or in the pentathlon, at Olympia, where is the precinct of Zeus by Pisa's springs, or in wrestling,—what if by cruel boxing or that fearful sport men call pankration he become more glorious in the citizens' eyes, and win a place of honour in the sight of all at the games, his food at the public cost from the State, and a gift to be an heirloom for him,-what if he conquer in the chariot-race,—he will not deserve all this for his portion so much as I do. Far better is our art than the strength of men and of horses! These are but thoughtless judgements, nor is it fitting to set strength before goodly art. Even if there arise a mighty boxer among a people, or one great in the pentathlon or at wrestling, or one excelling in swiftness of foot—and that stands in honour before all tasks of men at the games—the city would be none the better governed for that. It is but little joy a city gets of it if a man conquer at the games by Pisa's banks; it is not this that makes fat the store-houses of a city."" None

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Simonides • Simonides, • Simonides, addressee in Theognidea, • Simonides, of Eretria,

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 101; Bowie (2021), Essays on Ancient Greek Literature and Culture, 145, 266, 269, 271, 525, 526, 561; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 93

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Simonides • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 601; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 10

7. Herodotus, Histories, 4.35, 6.49, 7.221, 7.228 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Simonides • Simonides of Ceos • Simonides, • Simonides, encomium for Leonidas • Simonides, epinikia

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 89, 315, 450, 460; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 117; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 205; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 103; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 121; Mikalson (2003), Herodotus and Religion in the Persian Wars, 65, 66, 212; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 263

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4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου. ^7.221 μαρτύριον δέ μοι καὶ τόδε οὐκ ἐλάχιστον τούτου πέρι γέγονε, ὅτι καὶ τὸν μάντιν ὃς εἵπετο τῇ στρατιῇ ταύτῃ, Μεγιστίην τὸν Ἀκαρνῆνα, λεγόμενον εἶναι τὰ ἀνέκαθεν ἀπὸ Μελάμποδος, τοῦτον εἴπαντα ἐκ τῶν ἱρῶν τὰ μέλλοντά σφι ἐκβαίνειν, φανερός ἐστι Λεωνίδης ἀποπέμπων, ἵνα μὴ συναπόληταί σφι. ὁ δὲ ἀποπεμπόμενος αὐτὸς μὲν οὐκ ἀπέλιπε, τὸν δὲ παῖδα συστρατευόμενον, ἐόντα οἱ μουνογενέα, ἀπέπεμψε. ^7.228 θαφθεῖσι δέ σφι αὐτοῦ ταύτῃ τῇ περ ἔπεσον, καὶ τοῖσι πρότερον τελευτήσασι ἢ ὑπὸ Λεωνίδεω ἀποπεμφθέντας οἴχεσθαι, ἐπιγέγραπται γράμματα λέγοντα τάδε. μυριάσιν ποτὲ τῇδε τριηκοσίαις ἐμάχοντο ἐκ Πελοποννάσου χιλιάδες τέτορες. ταῦτα μὲν δὴ τοῖσι πᾶσι ἐπιγέγραπται, τοῖσι δὲ Σπαρτιήτῃσι ἰδίῃ. ὦ ξεῖνʼ, ἀγγέλλειν Λακεδαιμονίοις ὅτι τῇδε κείμεθα τοῖς κείνων ῥήμασι πειθόμενοι. Λακεδαιμονίοισι μὲν δὴ τοῦτο, τῷ δὲ μάντι τόδε. μνῆμα τόδε κλεινοῖο Μεγιστία, ὅν ποτε Μῆδοι Σπερχειὸν ποταμὸν κτεῖναν ἀμειψάμενοι, μάντιος, ὃς τότε κῆρας ἐπερχομένας σάφα εἰδώς οὐκ ἔτλη Σπάρτης ἡγεμόνα προλιπεῖν. ἐπιγράμμασι μέν νυν καὶ στήλῃσι, ἔξω ἢ τὸ τοῦ μάντιος ἐπίγραμμα, Ἀμφικτύονες εἰσὶ σφέας οἱ ἐπικοσμήσαντες· τὸ δὲ τοῦ μάντιος Μεγιστίεω Σιμωνίδης ὁ Λεωπρέπεος ἐστὶ κατὰ ξεινίην ὁ ἐπιγράψας.' ' None

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4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ^7.221 Not the least proof I have of this is the fact that Leonidas publicly dismissed the seer who attended the expedition, for fear that he might die with them. This was Megistias the Acarian, said to be descended from Melampus, the one who told from the sacrifices what was going to happen to them. He was dismissed but did not leave; instead he sent away his only son who was also with the army. ^7.228 There is an inscription written over these men, who were buried where they fell, and over those who died before the others went away, dismissed by Leonidas. It reads as follows:

8. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Simonides

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 82; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 34, 52, 53; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 83

^339a δεινὸν εἶναι· ἔστιν δὲ τοῦτο τὰ ὑπὸ τῶν ποιητῶν λεγόμενα οἷόν τʼ εἶναι συνιέναι ἅ τε ὀρθῶς πεποίηται καὶ ἃ μή, καὶ ἐπίστασθαι διελεῖν τε καὶ ἐρωτώμενον λόγον δοῦναι. καὶ δὴ καὶ νῦν ἔσται τὸ ἐρώτημα περὶ τοῦ αὐτοῦ μὲν περὶ οὗπερ ἐγώ τε καὶ σὺ νῦν διαλεγόμεθα, περὶ ἀρετῆς, μετενηνεγμένον δʼ εἰς ποίησιν· τοσοῦτον μόνον διοίσει. λέγει γάρ που Σιμωνίδης πρὸς Σκόπαν τὸν Κρέοντος ὑὸν τοῦ Θετταλοῦ ὅτι—'^339c βέλτιον. —ἀλλʼ, ὠγαθέ, ἔσκεμμαι ἱκανῶς.— οἶσθα οὖν, ἔφη, ὅτι προιόντος τοῦ ᾄσματος λέγει που— οὐδέ μοι ἐμμελέως τὸ Πιττάκειον νέμεται, καίτοι σοφοῦ παρὰ φωτὸς εἰρημένον· χαλεπὸν φάτʼ ἐσθλὸν ἔμμεναι. Simonides Fr. 37.1.11 ἐννοεῖς ὅτι ὁ αὐτὸς οὗτος καὶ τάδε λέγει κἀκεῖνα τὰ ἔμπροσθεν; —οἶδα, ἦν δʼ ἐγώ.— δοκεῖ οὖν σοι, ἔφη, ταῦτα ἐκείνοις ὁμολογεῖσθαι; —φαίνεται ἔμοιγε (καὶ ἅμα μέντοι ἐφοβούμην μὴ τὶ λέγοι) ἀτάρ, ἔφην ἐγώ, σοὶ οὐ φαίνεται;— πῶς γὰρ ἂν ' None

^339a of a man’s education is to be skilled in the matter of verses; that is, to be able to apprehend, in the utterances of the poets, what has been rightly and what wrongly composed, and to know how to distinguish them and account for them when questioned. Accordingly my question now will be on the same subject that you and I are now debating, namely virtue, but taken in connexion with poetry: that will be the only difference. Now, Simonides, I think, somewhere remarks to Scopas, the son of Creon of Thessaly —'^339c Nor ringeth true to me That word of Pittacus— And yet ’twas a sage who spake—Hard, quoth he, to be good. Simonides Fr. 37.1.11 Do you note that this and the former are statements of the same person? ' None

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Simonides, • Simonides, and Sophocles

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 598; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 36

10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Simonides • Simonides, • Simonides, addressee in Theognidea,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 140; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 35

11. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, on the popularity of songs by Simonides and Stesichorus • Simonides • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 633, 669, 712; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 123

12. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Simonides of Ceos • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 460; Mikalson (2003), Herodotus and Religion in the Persian Wars, 31, 212

13. Cicero, On Divination, 1.56 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Simonides

Found in books: Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 44; Wynne (2019), Horace and the Gift Economy of Patronage, 211

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1.56 C. vero Gracchus multis dixit, ut scriptum apud eundem Coelium est, sibi in somnis quaesturam pete re dubita nti Ti. fratrem visum esse dicere, quam vellet cunctaretur, tamen eodem sibi leto, quo ipse interisset, esse pereundum. Hoc, ante quam tribunus plebi C. Gracchus factus esset, et se audisse scribit Coelius et dixisse eum multis. Quo somnio quid inveniri potest certius? Quid? illa duo somnia, quae creberrume commemorantur a Stoicis, quis tandem potest contemnere? unum de Simonide: Qui cum ignotum quendam proiectum mortuum vidisset eumque humavisset haberetque in animo navem conscendere, moneri visus est, ne id faceret, ab eo, quem sepultura adfecerat; si navigavisset, eum naufragio esse periturum; itaque Simonidem redisse, perisse ceteros, qui tum navigassent. Alterum ita traditum clarum admodum somnium:'' None

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1.56 According to this same Coelius, Gaius Gracchus told many persons that his brother Tiberius came to him in a dream when he was a candidate for the quaestorship and said: However much you may try to defer your fate, nevertheless you must die the same death that I did. This happened before Gaius was tribune of the people, and Coelius writes that he himself heard it from Gaius who had repeated it to many others. Can you find anything better authenticated than this dream?27 And who, pray, can make light of the two following dreams which are so often recounted by Stoic writers? The first one is about Simonides, who once saw the dead body of some unknown man lying exposed and buried it. Later, when he had it in mind to go on board a ship he was warned in a vision by the person to whom he had given burial not to do so and that if he did he would perish in a shipwreck. Therefore he turned back and all the others who sailed were lost.'' None

14. Cicero, De Finibus, 5.1.2-5.1.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Simonides

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214

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5.1.2 \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" "^5.1.3 \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <"" None

15. Cicero, On The Ends of Good And Evil, 5.1.2-5.1.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Simonides

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 214

16. Diodorus Siculus, Historical Library, 11.11.6 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Simonides • Simonides of Ceos

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 205; Mikalson (2003), Herodotus and Religion in the Persian Wars, 67

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11.11.6 \xa0And, speaking in general terms, these men alone of the Greeks down to their time passed into immortality because of their exceptional valour. Consequently not only the writers of history but also many of our poets have celebrated their brave exploits; and one of them is Simonides, the lyric poet, who composed the following encomium in their praise, worthy of their valour: of those who perished at Thermopylae All glorious is the fortune, fair the doom; Their grave's an altar, ceaseless memory's theirs Instead of lamentation, and their fate Is chant of praise. Such winding-sheet as this Nor mould nor all-consuming time shall waste. This sepulchre of valiant men has taken The fair renown of Hellas for its inmate. And witness is Leonidas, once king of Sparta, who hath left behind a crown of valour mighty and undying fame. "" None

17. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Simonides

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332

18. Dio Chrysostom, Orations, 18.6-18.8 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Simonides

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332

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18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "^18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '^18.8 \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <'' None

19. Pausanias, Description of Greece, 1.32.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Simonides of Ceos • Simonides,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 460; Mikalson (2003), Herodotus and Religion in the Persian Wars, 31

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1.32.3 πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον.'' None

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1.32.3 Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters.'' None

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Tiresias: The Ancient Mediterranean Religions Source Database