(B11) Both Homer and Hesiod have ascribed to the gods all deeds
which among men are matters of reproach and blame:
thieving, adultery, and deceiving one another.
(Sextus Empiricus, Against the Mathematicians 9.193)
(B12) … as they sang of many illicit acts of the gods thieving, adultery, and deceiving one another.
(Sextus Empiricus, Against the Mathematicians 1.289; tpc)
(B14) But mortals suppose that the gods are born,
have human clothing, and voice, and bodily form.
(Clement, Miscellanies 5.109)
(B15) If horses had hands, or oxen or lions,
or if they could draw with their hands and produce works as men do,
then horses would draw figures of gods like horses, and oxen like oxen,
and each would render the bodies
to be of the same frame that each of them have.
(Clement, Miscellanies 5.110; tpc)
(B16) Ethiopians say that their gods are snub-nosed and dark, Thracians, that theirs are grey-eyed and red-haired.
(Clement, Miscellanies 7.22; tpc)
Xenophanes of Colophon (fragments), “A Presocratics reader : selected fragments and testimonia / edited, with introduction, by Patricia Curd ; translations by Richard D. McKirahan. — 2nd ed.”. 2001.
XXI. This tyrant, however, showed himself how happy he really was; for once, when Damocles, one of his flatterers, was dilating in conversation on his forces, his wealth, the greatness of his power, the plenty he enjoyed, the grandeur of his royal palaces, and maintaining that no one was ever happier, “Have you an inclination,” said he, “Damocles, as this kind of life pleases you, to have a taste of it yourself, and to make a trial of the good fortune that attends me?” And when he said that he should like it extremely, Dionysius ordered him to be laid on a bed of gold with the most beautiful covering, embroidered and wrought with the most exquisite work, and he dressed out a great many sideboards with silver and embossed gold. He then ordered some youths, distinguished for their handsome persons, to wait at his table, and to observe his nod, in order to serve him with what he wanted. There were ointments and garlands; perfumes were burned; tables provided with the most exquisite meats. Damocles thought himself very happy. In the midst of this apparatus, Dionysius ordered a bright sword to be let down from the ceiling, suspended by a single horse-hair, so as to hang over the head of that happy man. After which he neither cast his eye on those handsome waiters, nor on the well-wrought plate; nor touched any of the provisions: presently the garlands fell to pieces. At last he entreated the tyrant to give him leave to go, for that now he had no desire to be happy. Does not Dionysius, then, seem to have declared there can be no happiness for one who is under constant apprehensions? But it was not now in his power to return to justice, and restore his citizens their rights and privileges; for, by the indiscretion of youth, he had engaged in so many wrong steps and committed such extravagances, that, had he attempted to have returned to a right way of thinking, he must have endangered his life.
Cicero, Tusculanae Disputationes, Book V. Whether Virtue Alone Be Sufficient For a Happy Life, V.21. Translated by C. D. Yonge, 1877.