1. Hebrew Bible, Genesis, 1.1, 1.4, 2.1, 2.7, 2.24, 3.1, 3.9-3.13, 3.16-3.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Origen and • Origen, and Aristotle
Found in books: Brouwer and Vimercati (2020) 297; Champion (2022) 31; Engberg-Pedersen (2010) 220; Geljon and Runia (2019) 101, 113, 121, 157, 166; Horkey (2019) 9, 20, 274; James (2021) 246; Kaplan (2015) 39; Karfíková (2012) 321; Niehoff (2011) 141; Xenophontos and Marmodoro (2021) 25
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃
2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃' '
3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃
3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃
3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃
3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃
3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃
3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃
3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃''. None | 1.1. In the beginning God created the heaven and the earth.
1.4. And God saw the light, that it was good; and God divided the light from the darkness.
2.1. And the heaven and the earth were finished, and all the host of them.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’
3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’
3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’
3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’
3.13. And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’
3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’''. None |
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2. Hebrew Bible, Leviticus, 19.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Geljon and Runia (2019) 216; Niehoff (2011) 139
19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃''. None | 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.''. None |
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3. Hebrew Bible, Jeremiah, 28.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Hayes (2015) 34; Roskovec and Hušek (2021) 18
28.16. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי מְשַׁלֵּחֲךָ מֵעַל פְּנֵי הָאֲדָמָה הַשָּׁנָה אַתָּה מֵת כִּי־סָרָה דִבַּרְתָּ אֶל־יְהוָה׃''. None | 28.16. ’Therefore thus saith the LORD: Behold, I will send thee away from off the face of the earth; this year thou shalt die, because thou hast spoken perversion against the LORD.’''. None |
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4. Hesiod, Works And Days, 109, 373, 375 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, beehive metaphor • Aristotle, on Parmenides • Aristotle, on Parmenides and others on perception and cognition • Aristotle, on death • Dicaearchus of Messana,, influence of Aristotle on • Politics (Aristotle)
Found in books: Bosak-Schroeder (2020) 24; Brule (2003) 37; Lloyd (1989) 8; Tor (2017) 183
109. χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'
373. μὴ δὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω
375. ὃς δὲ γυναικὶ πέποιθε, πέποιθʼ ὅ γε φηλήτῃσιν. '. None | 109. Filling both land and sea, while every day'
373. To you. Give to a giver but forbear
375. To open-handed men but does not care '. None |
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5. Hesiod, Theogony, 26-28 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on the objects of memory
Found in books: Castagnoli and Ceccarelli (2019) 239; Gee (2013) 33
26. ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,'27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. '. None | 26. of Helicon, and in those early day'27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity, '. None |
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6. Homer, Iliad, 1.1, 1.34-1.42, 1.63, 1.70, 1.263, 2.204-2.205, 2.212-2.220, 2.241-2.242, 2.484-2.487, 6.407, 6.431, 6.442, 6.448-6.450, 6.484, 18.318-18.322, 22.31, 22.159-22.164, 24.129, 24.602 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristoteles, peripatetics • Aristotle • Aristotle, • Aristotle, Greek Philosopher • Aristotle, and Odysseus Wounded by the Spine • Aristotle, definition of anger • Aristotle, linking physical and moral characteristics • Aristotle, logic • Aristotle, on charis • Aristotle, on the objects of memory • Aristotle, on tragedy • Aristotle/Aristotelian • charis, Aristotle on • chronology (development), of Aristotle’s thought • eleos/eleeo and Aristotle, in Homer • orge, in Aristotle
Found in books: Braund and Most (2004) 25, 26, 64, 65; Castagnoli and Ceccarelli (2019) 4, 239; Cohen (2010) 4; Edmonds (2019) 193; Faraone (1999) 163; Farrell (2021) 117; Fortenbaugh (2006) 405; Gale (2000) 222; Geljon and Runia (2013) 136, 147; Giusti (2018) 256; Hunter (2018) 133, 134; Jenkyns (2013) 4; Jouanna (2018) 280, 587; Laemmle (2021) 230; Lloyd (1989) 203; Mikalson (2010) 14; Oksanish (2019) 171; Raaflaub Ober and Wallace (2007) 120; Repath and Whitmarsh (2022) 177, 178, 181; Rizzi (2010) 12; Roskovec and Hušek (2021) 8; Thonemann (2020) 5; Tuori (2016) 33; Waldner et al (2016) 24
1.1. μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
1.34. βῆ δʼ ἀκέων παρὰ θῖνα πολυφλοίσβοιο θαλάσσης· 1.35. πολλὰ δʼ ἔπειτʼ ἀπάνευθε κιὼν ἠρᾶθʼ ὃ γεραιὸς 1.36. Ἀπόλλωνι ἄνακτι, τὸν ἠΰκομος τέκε Λητώ· 1.37. κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.38. Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, 1.39. Σμινθεῦ εἴ ποτέ τοι χαρίεντʼ ἐπὶ νηὸν ἔρεψα, 1.40. ἢ εἰ δή ποτέ τοι κατὰ πίονα μηρίʼ ἔκηα 1.41. ταύρων ἠδʼ αἰγῶν, τὸ δέ μοι κρήηνον ἐέλδωρ· 1.42. τίσειαν Δαναοὶ ἐμὰ δάκρυα σοῖσι βέλεσσιν.
1.63. ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,
1.70. ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
1.263. οἷον Πειρίθοόν τε Δρύαντά τε ποιμένα λαῶν
2.204. οὐκ ἀγαθὸν πολυκοιρανίη· εἷς κοίρανος ἔστω, 2.205. εἷς βασιλεύς, ᾧ δῶκε Κρόνου πάϊς ἀγκυλομήτεω
2.212. Θερσίτης δʼ ἔτι μοῦνος ἀμετροεπὴς ἐκολῴα, 2.213. ὃς ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδη 2.214. μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν, 2.215. ἀλλʼ ὅ τι οἱ εἴσαιτο γελοίϊον Ἀργείοισιν 2.216. ἔμμεναι· αἴσχιστος δὲ ἀνὴρ ὑπὸ Ἴλιον ἦλθε· 2.217. φολκὸς ἔην, χωλὸς δʼ ἕτερον πόδα· τὼ δέ οἱ ὤμω 2.218. κυρτὼ ἐπὶ στῆθος συνοχωκότε· αὐτὰρ ὕπερθε 2.219. φοξὸς ἔην κεφαλήν, ψεδνὴ δʼ ἐπενήνοθε λάχνη. 2.220. ἔχθιστος δʼ Ἀχιλῆϊ μάλιστʼ ἦν ἠδʼ Ὀδυσῆϊ·
2.241. ἀλλὰ μάλʼ οὐκ Ἀχιλῆϊ χόλος φρεσίν, ἀλλὰ μεθήμων· 2.242. ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο·
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν·
6.407. δαιμόνιε φθίσει σε τὸ σὸν μένος, οὐδʼ ἐλεαίρεις
6.431. ἀλλʼ ἄγε νῦν ἐλέαιρε καὶ αὐτοῦ μίμνʼ ἐπὶ πύργῳ,
6.442. αἰδέομαι Τρῶας καὶ Τρῳάδας ἑλκεσιπέπλους,
6.448. ἔσσεται ἦμαρ ὅτʼ ἄν ποτʼ ὀλώλῃ Ἴλιος ἱρὴ 6.449. καὶ Πρίαμος καὶ λαὸς ἐϋμμελίω Πριάμοιο. 6.450. ἀλλʼ οὔ μοι Τρώων τόσσον μέλει ἄλγος ὀπίσσω,
6.484. δακρυόεν γελάσασα· πόσις δʼ ἐλέησε νοήσας,
18.318. πυκνὰ μάλα στενάχων ὥς τε λὶς ἠϋγένειος, 18.319. ᾧ ῥά θʼ ὑπὸ σκύμνους ἐλαφηβόλος ἁρπάσῃ ἀνὴρ 18.320. ὕλης ἐκ πυκινῆς· ὃ δέ τʼ ἄχνυται ὕστερος ἐλθών, 18.321. πολλὰ δέ τʼ ἄγκεʼ ἐπῆλθε μετʼ ἀνέρος ἴχνιʼ ἐρευνῶν 18.322. εἴ ποθεν ἐξεύροι· μάλα γὰρ δριμὺς χόλος αἱρεῖ·
22.31. καί τε φέρει πολλὸν πυρετὸν δειλοῖσι βροτοῖσιν·
22.159. καρπαλίμως, ἐπεὶ οὐχ ἱερήϊον οὐδὲ βοείην 22.160. ἀρνύσθην, ἅ τε ποσσὶν ἀέθλια γίγνεται ἀνδρῶν, 22.161. ἀλλὰ περὶ ψυχῆς θέον Ἕκτορος ἱπποδάμοιο. 22.162. ὡς δʼ ὅτʼ ἀεθλοφόροι περὶ τέρματα μώνυχες ἵπποι 22.163. ῥίμφα μάλα τρωχῶσι· τὸ δὲ μέγα κεῖται ἄεθλον 22.164. ἢ τρίπος ἠὲ γυνὴ ἀνδρὸς κατατεθνηῶτος·
24.129. σὴν ἔδεαι κραδίην μεμνημένος οὔτέ τι σίτου
24.602. καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου,' '. None | 1.1. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " '
1.34. as she walks to and fro before the loom and serves my bed. But go, do not anger me, that you may return the safer. So he spoke, and the old man was seized with fear and obeyed his word. He went forth in silence along the shore of the loud-resounding sea, and earnestly then, when he had gone apart, the old man prayed 1.35. to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.40. fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver.
1.63. if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb;
1.70. and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
1.263. and never did they despise me. Such warriors have I never since seen, nor shall I see, as Peirithous was and Dryas, shepherd of the people, and Caeneus and Exadius and godlike Polyphemus, and Theseus, son of Aegeus, a man like the immortals.
2.204. Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord, 2.205. one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea
2.212. thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise, 2.215. but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.220. Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts.
2.241. for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus,
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
6.407. but Andromache came close to his side weeping, and clasped his hand and spake to him, saying:Ah, my husband, this prowess of thine will be thy doom, neither hast thou any pity for thine infant child nor for hapless me that soon shall be thy widow; for soon will the Achaeans
6.431. thou art brother, and thou art my stalwart husband. Come now, have pity, and remain here on the wall, lest thou make thy child an orphan and thy wife a widow. And for thy host, stay it by the wild fig-tree, where the city may best be scaled, and the wall is open to assault. ' "
6.442. Then spake to her great Hector of the flashing helm:Woman, I too take thought of all this, but wondrously have I shame of the Trojans, and the Trojans' wives, with trailing robes, if like a coward I skulk apart from the battle. Nor doth mine own heart suffer it, seeing I have learnt to be valiant " "
6.448. always and to fight amid the foremost Trojans, striving to win my father's great glory and mine own. For of a surety know I this in heart and soul: the day shall come when sacred Ilios shall be laid low, and Priam, and the people of Priam with goodly spear of ash. " "6.450. Yet not so much doth the grief of the Trojans that shall be in the aftertime move me, neither Hecabe's own, nor king Priam's, nor my brethren's, many and brave, who then shall fall in the dust beneath the hands of their foemen, as doth thy grief, when some brazen-coated Achaean " "
6.484. and may he bear the blood-stained spoils of the foeman he hath slain, and may his mother's heart wax glad. So saying, he laid his child in his dear wife's arms, and she took him to her fragrant bosom, smiling through her tears; and her husband was touched with pity at sight of her, " '
18.318. the whole night through made moan in lamentation for Patroclus. And among them the son of Peleus began the vehement lamentation, laying his man-slaying hands upon the breast of his comrade and uttering many a groan, even as a bearded lion whose whelps some hunter of stags hath snatched away 18.320. from out the thick wood; and the lion coming back thereafter grieveth sore, and through many a glen he rangeth on the track of the footsteps of the man, if so be he may anywhere find him; for anger exceeding grim layeth hold of him. Even so with heavy groaning spake Achilles among the Myrmidons:
22.31. Brightest of all is he, yet withal is he a sign of evil, and bringeth much fever upon wretched mortals. Even in such wise did the bronze gleam upon the breast of Achilles as he ran. And the old man uttered a groan, and beat upon his head with his hands, lifting them up on high, and with a groan he called aloud, ' "
22.159. where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide " "22.160. that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; " "22.164. that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; " '
24.129. and in the hut a ram, great and shaggy, lay slaughtered for them. Then she, his queenly mother, sate her down close by his side and stroked him with her hand, and spake, and called him by name:My child, how long wilt thou devour thine heart with weeping and sorrowing, and wilt take no thought of food,
24.602. and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. ' ". None |
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7. Homeric Hymns, To Demeter, 203-204 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristotle, Poetics, • Aristotle, definition of anger • anger,Aristotle’s definition
Found in books: Bowie (2021) 153; Braund and Most (2004) 79
| 203. Those maidens down the hollow pathway sped,'204. Holding their lovely garments’ folds ahead '. None |
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8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristoteles, peripatetics • Aristotle • eleos/eleeo and Aristotle, in Homer
Found in books: Braund and Most (2004) 60; Edelmann-Singer et al (2020) 138; Farrell (2021) 117; Gordon (2012) 49; Hunter (2018) 96, 101, 129, 191; Raaflaub Ober and Wallace (2007) 121; Waldner et al (2016) 20
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9. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Eudemian Ethics, • Aristotle, Metaphysics, • Aristotle, Poetics, • Aristotle, Rhetoric,
Found in books: Bowie (2021) 175, 561; Budelmann (1999) 216, 217; Raaflaub Ober and Wallace (2007) 50
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10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Politics,
Found in books: Bowie (2021) 392; Raaflaub Ober and Wallace (2007) 37, 144
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11. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristoteles, peripatetics • Aristotle, Eudemian Ethics, • Aristotle, Metaphysics, • Aristotle, Rhetoric,
Found in books: Bowie (2021) 271; Waldner et al (2016) 24
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12. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Cornelli (2013) 54, 430; Frede and Laks (2001) 42; Joosse (2021) 221
| '. Noneb7. And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice."" b25. But without toil he swayeth all things by the thought of his mind.' |
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Eudemian Ethics, • Aristotle, Metaphysics, • Aristotle, Rhetoric, • Aristotle, as supposed source for the Precepts • Aristotle, on proof
Found in books: Bowie (2021) 145, 149, 271, 561; Castagnoli and Ceccarelli (2019) 31; Hesk (2000) 285; Huffman (2019) 95, 106; Petrovic and Petrovic (2016) 283; Raaflaub Ober and Wallace (2007) 48, 56, 57
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, and rhetoric in tragedy • Aristotle, logic • Aristotle, movement, theory of • Aristotle, physics
Found in books: Liapis and Petrides (2019) 279; Lloyd (1989) 191
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Metaphysics (Aristotle)
Found in books: Erler et al (2021) 85; Harte (2017) 29; Seaford (2018) 354
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Ker and Wessels (2020) 59; Álvarez (2019) 93
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Castagnoli and Ceccarelli (2019) 80; Álvarez (2019) 93
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18. Euripides, Bacchae, 274-283 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on festivals • Constitution of Athens (Aristotle)
Found in books: Eidinow and Kindt (2015) 30; Jouanna (2018) 691
274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία,'275. τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276. γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277. αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278. ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279. βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280. θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 281. λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282. ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283. δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. '. None | 274. A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man,'275. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280. to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, '. None |
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19. Euripides, Helen, 275-276 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on freedom • barbarians/barbarity, Aristotle on
Found in books: Gruen (2020) 12; Isaac (2004) 276
275. δούλη καθέστηκ' οὖς' ἐλευθέρων ἄπο:"276. τὰ βαρβάρων γὰρ δοῦλα πάντα πλὴν ἑνός.' "'. None | 275. I have become a slave although I am free by birth; for among barbarians all are slaves except one. And the only anchor of my fortunes is gone, the hope that my husband would come one day and free me of my woes—he is dead, he no longer exists.'276. I have become a slave although I am free by birth; for among barbarians all are slaves except one. And the only anchor of my fortunes is gone, the hope that my husband would come one day and free me of my woes—he is dead, he no longer exists. '. None |
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20. Euripides, Hippolytus, 73 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, and the tragic chorus in the fourth century
Found in books: Fowler (2014) 161; Liapis and Petrides (2019) 237
73. σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου''. None | 73. For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow,''. None |
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21. Euripides, Iphigenia At Aulis, 1400 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on natural slavery • Greeks and barbarians, unequal according to Aristotle • barbarians/barbarity, Aristotle on
Found in books: Gruen (2020) 12; Isaac (2004) 177
| 1400. And it is right, mother, that Hellenes should rule barbarians, but not barbarians Hellenes, those being slaves, while these are free. Chorus Leader''. None |
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22. Euripides, Orestes, 4, 258-259, 735 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, and fourth-century tragic plays/tragedians • Aristotle, influenced by Plato • Aristotle, on brutishness • Aristotle, on melancholy • Plato, influence on Aristotle • insanity, in Aristotle
Found in books: Bryan (2018) 116; Graver (2007) 240; Joosse (2021) 193; Liapis and Petrides (2019) 45; Wardy and Warren (2018) 116
4. ὁ γὰρ μακάριος — κοὐκ ὀνειδίζω τύχας —
258. μέν', ὦ ταλαίπωρ', ἀτρέμα σοῖς ἐν δεμνίοις:"259. ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι." '
735. συγκατασκάπτοις ἂν ἡμᾶς: κοινὰ γὰρ τὰ τῶν φίλων.' "". None | 4. There is nothing so terrible to describe, or suffering, or heaven-sent affliction, that human nature may not have to bear the burden of it. The blessed Tantalus—and I am not now taunting him with his misfortunes—
258. Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste'259. Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste
735. You must destroy me also; for friends have all in common. Oreste '. None |
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23. Herodotus, Histories, 1.59.6, 3.60, 3.108, 3.142, 4.5, 4.23, 5.66.2, 5.67, 5.78 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, lists warlike peoples • Aristotle, on tragedy • Ps.-Aristotle, Athenaion Politeia
Found in books: Amendola (2022) 92, 202; Cornelli (2013) 51, 278; Del Lucchese (2019) 9; Gagné (2020) 305; Gruen (2020) 52; Gygax (2016) 101, 102; Isaac (2004) 295; Jouanna (2018) 708; Kingsley Monti and Rood (2022) 149; Raaflaub Ober and Wallace (2007) 74, 76, 151, 152, 160
3.60. ἐμήκυνα δὲ περὶ Σαμίων μᾶλλον, ὅτι σφι τρία ἐστὶ μέγιστα ἁπάντων Ἑλλήνων ἐξεργασμένα, ὄρεός τε ὑψηλοῦ ἐς πεντήκοντα καὶ ἑκατὸν ὀργυιάς, τούτου ὄρυγμα κάτωθεν ἀρξάμενον, ἀμφίστομον. τὸ μὲν μῆκος τοῦ ὀρύγματος ἑπτὰ στάδιοι εἰσί, τὸ δὲ ὕψος καὶ εὖρος ὀκτὼ ἑκάτερον πόδες. διὰ παντὸς δὲ αὐτοῦ ἄλλο ὄρυγμα εἰκοσίπηχυ βάθος ὀρώρυκται, τρίπουν δὲ τὸ εὖρος, διʼ οὗ τὸ ὕδωρ ὀχετευόμενον διὰ τῶν σωλήνων παραγίνεται ἐς τὴν πόλιν ἀγόμενον ἀπὸ μεγάλης πηγῆς. ἀρχιτέκτων δὲ τοῦ ὀρύγματος τούτου ἐγένετο Μεγαρεὺς Εὐπαλῖνος Ναυστρόφου. τοῦτο μὲν δὴ ἓν τῶν τριῶν ἐστι, δεύτερον δὲ περὶ λιμένα χῶμα ἐν θαλάσσῃ, βάθος καὶ εἴκοσι ὀργυιέων· μῆκος δὲ τοῦ χώματος μέζον δύο σταδίων. τρίτον δέ σφι ἐξέργασται νηὸς μέγιστος πάντων νηῶν τῶν ἡμεῖς ἴδμεν· τοῦ ἀρχιτέκτων πρῶτος ἐγένετο Ῥοῖκος Φιλέω ἐπιχώριος. τούτων εἵνεκεν μᾶλλόν τι περὶ Σαμίων ἐμήκυνα.
3.108. λέγουσι δὲ καὶ τόδε Ἀράβιοι, ὡς πᾶσα ἂν γῆ ἐπίμπλατο τῶν ὀφίων τούτων, εἰ μὴ γίνεσθαι κατʼ αὐτοὺς οἷόν τι κατὰ τὰς ἐχίδνας ἠπιστάμην γίνεσθαι. καί κως τοῦ θείου ἡ προνοίη, ὥσπερ καὶ οἰκός ἐστι, ἐοῦσα σοφή, ὅσα μὲν 1 ψυχήν τε δειλὰ καὶ ἐδώδιμα, ταῦτα μὲν πάντα πολύγονα πεποίηκε, ἵνα μὴ ἐπιλίπῃ κατεσθιόμενα, ὅσα δὲ σχέτλια καὶ ἀνιηρά, ὀλιγόγονα. τοῦτο μέν, ὅτι ὁ λαγὸς ὑπὸ παντὸς θηρεύεται θηρίου καὶ ὄρνιθος καὶ ἀνθρώπου, οὕτω δή τι πολύγονον ἐστί· ἐπικυΐσκεται μοῦνον πάντων θηρίων, καὶ τὸ μὲν δασὺ τῶν τέκνων ἐν τῇ γαστρὶ τὸ δὲ ψιλόν, τὸ δὲ ἄρτι ἐν τῇσι μήτρῃσι πλάσσεται, τὸ δὲ ἀναιρέεται. τοῦτο μὲν δὴ τοιοῦτο ἐστί· ἡ δὲ δὴ λέαινα ἐὸν ἰσχυρότατον καὶ θρασύτατον ἅπαξ ἐν τῷ βίῳ τίκτει ἕν· τίκτουσα γὰρ συνεκβάλλει τῷ τέκνῳ τὰς μήτρας. τὸ δὲ αἴτιον τούτου τόδε ἐστί· ἐπεὰν ὁ σκύμνος ἐν τῇ μητρὶ ἐὼν ἄρχηται διακινεόμενος, ὁ δὲ ἔχων ὄνυχας θηρίων πολλὸν πάντων ὀξυτάτους ἀμύσσει τὰς μήτρας, αὐξόμενός τε δὴ πολλῷ μᾶλλον ἐσικνέεται καταγράφων· πέλας τε δὴ ὁ τόκος ἐστί, καὶ τὸ παράπαν λείπεται αὐτέων ὑγιὲς οὐδέν.
3.142. τῆς δὲ Σάμου Μαιάνδριος ὁ Μαιανδρίου εἶχε τὸ κράτος, ἐπιτροπαίην παρὰ Πολυκράτεος λαβὼν τὴν ἀρχήν· τῷ δικαιοτάτῳ ἀνδρῶν βουλομένῳ γενέσθαι οὐκ ἐξεγένετο. ἐπειδὴ γάρ οἱ ἐξαγγέλθη ὁ Πολυκράτεος θάνατος, ἐποίεε τοιάδε· πρῶτα μὲν Διὸς ἐλευθερίου βωμὸν ἱδρύσατο καὶ τέμενος περὶ αὐτὸν οὔρισε τοῦτο τὸ νῦν ἐν τῷ προαστείῳ ἐστί· μετὰ δέ, ὥς οἱ ἐπεποίητο, ἐκκλησίην συναγείρας πάντων τῶν ἀστῶν ἔλεξε τάδε. “ἐμοί, ὡς ἴστε καὶ ὑμεῖς, σκῆπτρον καὶ δύναμις πᾶσα ἡ Πολυκράτεος ἐπιτέτραπται, καί μοι παρέχει νῦν ὑμέων ἄρχειν. ἐγὼ δὲ τὰ τῷ πέλας ἐπιπλήσσω, αὐτὸς κατὰ δύναμιν οὐ ποιήσω· οὔτε γάρ μοι Πολυκράτης ἤρεσκε δεσπόζων ἀνδρῶν ὁμοίων ἑωυτῷ οὔτε ἄλλος ὅστις τοιαῦτα ποιέει. Πολυκράτης μέν νυν ἐξέπλησε μοῖραν τὴν ἑωυτοῦ, ἐγὼ δὲ ἐς μέσον τὴν ἀρχὴν τιθεὶς ἰσονομίην ὑμῖν προαγορεύω. τοσάδε μέντοι δικαιῶ γέρεα ἐμεωυτῷ γενέσθαι, ἐκ μέν γε τῶν Πολυκράτεος χρημάτων ἐξαίρετα ἓξ τάλαντά μοι γενέσθαι, ἱρωσύνην δὲ πρὸς τούτοισι αἱρεῦμαι αὐτῷ τέ μοι καὶ τοῖσι ἀπʼ ἐμεῦ αἰεὶ γινομένοισι τοῦ Διὸς τοῦ ἐλευθερίου· τῷ αὐτός τε ἱρὸν ἱδρυσάμην καὶ τὴν ἐλευθερίην ὑμῖν περιτίθημι.” ὃ μὲν δὴ ταῦτα τοῖσι Σαμίοισι ἐπαγγέλλετο· τῶν δέ τις ἐξαναστὰς εἶπε “ἀλλʼ οὐδʼ ἄξιος εἶς σύ γε ἡμέων ἄρχειν, γεγονώς τε κακῶς καὶ ἐὼν ὄλεθρος· ἀλλὰ μᾶλλον ὅκως λόγον δώσεις τῶν μετεχείρισας χρημάτων.”
4.5. ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ.
4.23. μέχρι μὲν δὴ τῆς τούτων τῶν Σκυθέων χώρης ἐστὶ ἡ καταλεχθεῖσα πᾶσα πεδιάς τε γῆ καὶ βαθύγαιος, τὸ δʼ ἀπὸ τούτου λιθώδης τʼ ἐστὶ καὶ τρηχέα. διεξελθόντι δὲ καὶ τῆς τρηχέης χώρης πολλὸν οἰκέουσι ὑπώρεαν ὀρέων ὑψηλῶν ἄνθρωποι λεγόμενοι εἶναι πάντες φαλακροὶ ἐκ γενετῆς γινόμενοι, καὶ ἔρσενες καὶ θήλεαι ὁμοίως, καὶ σιμοὶ καὶ γένεια ἔχοντες μεγάλα, φωνὴν δὲ ἰδίην ἱέντες, ἐσθῆτι δὲ χρεώμενοι Σκυθικῇ, ζῶντες δὲ ἀπὸ δενδρέων. ποντικὸν μὲν οὔνομα τῷ δενδρέῳ ἀπʼ οὗ ζῶσι, μέγαθος δὲ κατὰ συκέην μάλιστά κῃ. καρπὸν δὲ φορέει κυάμῳ ἴσον, πυρῆνα δὲ ἔχει. τοῦτο ἐπεὰν γένηται πέπον, σακκέουσι ἱματίοισι, ἀπορρέει δὲ ἀπʼ αὐτοῦ παχὺ καὶ μέλαν· οὔνομα δὲ τῷ ἀπορρέοντι ἐστὶ ἄσχυ· τοῦτο καὶ λείχουσι καὶ γάλακτι συμμίσγοντες πίνουσι, καὶ ἀπὸ τῆς παχύτητος αὐτοῦ τῆς τρυγὸς παλάθας συντιθεῖσι καὶ ταύτας σιτέονται. πρόβατα γάρ σφι οὐ πολλά ἐστι. οὐ γάρ τι σπουδαῖαι αἱ νομαὶ αὐτόθι εἰσί. ὑπὸ δενδρέῳ δὲ ἕκαστος κατοίκηται, τὸν μὲν χειμῶνα ἐπεὰν τὸ δένδρεον περικαλύψῃ πίλῳ στεγνῷ λευκῷ, τὸ δὲ θέρος ἄνευ πίλου. τούτους οὐδεὶς ἀδικέει ἀνθρώπων· ἱροὶ γὰρ λέγονται εἶναι· οὐδέ τι ἀρήιον ὅπλον ἐκτέαται. καὶ τοῦτο μὲν τοῖσι περιοικέουσι οὗτοι εἰσὶ οἱ τὰς διαφορὰς διαιρέοντες, τοῦτο δὲ ὃς ἂν φεύγων καταφύγῃ ἐς τούτους, ὑπʼ οὐδενὸς ἀδικέεται· οὔνομα δέ σφι ἐστὶ Ἀργιππαῖοι.
5.67. ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
5.78. Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι.' '. None | 1.59.6. These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well.
3.60. I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos .
3.108. The Arabians also say that the whole country would be full of these snakes if the same thing did not occur among them that I believe occurs among vipers. ,Somehow the forethought of God (just as is reasonable) being wise has made all creatures prolific that are timid and edible, so that they do not become extinct through being eaten, whereas few young are born to hardy and vexatious creatures. ,On the one hand, because the hare is hunted by every beast and bird and man, therefore it is quite prolific; alone of all creatures it conceives during pregcy; some of the unborn young are hairy, some still naked, some are still forming in the womb while others are just conceived. ,On the one hand there is this sort of thing, but on the other hand the lioness, that is so powerful and so bold, once in her life bears one cub; for in the act of bearing she casts her uterus out with her cub. The explanation of this is that when the cub first begins to stir in the mother, its claws, much sharper than those of any other creature, tear the uterus, and the more it grows the more it scratches and tears, so that when the hour of birth is near seldom is any of the uterus left intact. ' "
3.142. Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” " "
4.5. The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " '
4.23. As for the countryside of these Scythians, all the land mentioned up to this point is level and its soil deep; but thereafter it is stony and rough. ,After a long journey through this rough country, there are men inhabiting the foothills of high mountains, who are said to be bald from birth (male and female alike) and snub-nosed and with long beards; they speak their own language, and wear Scythian clothing, and their food comes from trees. ,The tree by which they live is called “Pontic”; it is about the size of a fig-tree, and bears a fruit as big as a bean, with a stone in it. When this fruit is ripe, they strain it through cloth, and a thick black liquid comes from it, which they call “aschu”; they lick this up or drink it mixed with milk, and from the thickest lees of it they make cakes, and eat them. ,They have few cattle, for the pasture in their land is not good. They each live under a tree, covering it in winter with a white felt cloth, but using no felt in summer. ,These people are wronged by no man, for they are said to be sacred; nor have they any weapon of war. They judge the quarrels between their neighbors; furthermore, whatever banished man has taken refuge with them is wronged by no one. They are called Argippeans.
5.66.2. These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally. ' "
5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " '
5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. ''. None |
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24. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on divination • Aristotle, on dreams • Cicero, on Plato and Aristotle
Found in books: Erler et al (2021) 85; Fowler (2014) 151; Long (2006) 291; Mikalson (2010) 122
21a. ἐμός τε ἑταῖρος ἦν ἐκ νέου καὶ ὑμῶν τῷ πλήθει ἑταῖρός τε καὶ συνέφυγε τὴν φυγὴν ταύτην καὶ μεθʼ ὑμῶν κατῆλθε. καὶ ἴστε δὴ οἷος ἦν Χαιρεφῶν, ὡς σφοδρὸς ἐφʼ ὅτι ὁρμήσειεν. καὶ δή ποτε καὶ εἰς Δελφοὺς ἐλθὼν ἐτόλμησε τοῦτο μαντεύσασθαι—καί, ὅπερ λέγω, μὴ θορυβεῖτε, ὦ ἄνδρες—ἤρετο γὰρ δὴ εἴ τις ἐμοῦ εἴη σοφώτερος. ἀνεῖλεν οὖν ἡ Πυθία μηδένα σοφώτερον εἶναι. καὶ τούτων πέρι ὁ ἀδελφὸς ὑμῖν αὐτοῦ οὑτοσὶ μαρτυρήσει, ἐπειδὴ ἐκεῖνος τετελεύτηκεν.' '. None | 21a. He was my comrade from a youth and the comrade of your democratic party, and shared in the recent exile and came back with you. And you know the kind of man Chaerephon was, how impetuous in whatever he undertook. Well, once he went to Delphi and made so bold as to ask the oracle this question; and, gentlemen, don’t make a disturbance at what I say; for he asked if there were anyone wiser than I. Now the Pythia replied that there was no one wiser. And about these things his brother here will bear you witness, since Chaerephon is dead.'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, '. None |
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25. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 127; Wardy and Warren (2018) 127
167c. ἐστιν ἢ ἑαυτῆς τε καὶ τῶν ἄλλων ἐπιστημῶν ἐπιστήμη, καὶ δὴ καὶ ἀνεπιστημοσύνης ἡ αὐτὴ αὕτη;'168c. πάντως ἄν που ἐκεῖνό γʼ αὐτῷ ὑπάρχοι, εἴπερ ἑαυτοῦ μεῖζον εἴη, καὶ ἔλαττον ἑαυτοῦ εἶναι· ἢ οὔ; '. None | 167c. is precisely a science of itself and of the other sciences, and moreover is a science of the lack of science at the same time.'168b. You are right. 168c. beside which the others are greater, I take it there can be no doubt that it would be in the situation of being, if greater than itself, at the same time smaller than itself, would it not? '. None |
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26. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on beneficence of gods • Aristotle, on celestial bodies • Dicaearchus of Messana,, influence of Aristotle on • celestial deities, Aristotle on
Found in books: Bosak-Schroeder (2020) 25; Ebrey and Kraut (2022) 46; Erler et al (2021) 72; Mikalson (2010) 235
397d. τοὺς θεοὺς ἡγεῖσθαι οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν· ἅτε οὖν αὐτὰ ὁρῶντες πάντα ἀεὶ ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως τῆς τοῦ δαήμονες θεοὺς αὐτοὺς ἐπονομάσαι· ὕστερον δὲ κατανοοῦντες τοὺς ἄλλους πάντας ἤδη τούτῳ τῷ ὀνόματι προσαγορεύειν. ἔοικέ τι ὃ λέγω τῷ ἀληθεῖ ἢ οὐδέν; ΕΡΜ. πάνυ μὲν οὖν ἔοικεν. ΣΩ. τί οὖν ἂν μετὰ τοῦτο σκοποῖμεν; ΕΡΜ. δῆλον δὴ ὅτι δαίμονάς τε καὶ ἥρωας καὶ ἀνθρώπους δαίμονας.'402a. ΣΩ. γελοῖον μὲν πάνυ εἰπεῖν, οἶμαι μέντοι τινὰ πιθανότητα ἔχον. ΕΡΜ. τίνα ταύτην; ΣΩ. τὸν Ἡράκλειτόν μοι δοκῶ καθορᾶν παλαίʼ ἄττα σοφὰ λέγοντα, ἀτεχνῶς τὰ ἐπὶ Κρόνου καὶ Ῥέας, ἃ καὶ Ὅμηρος ἔλεγεν. ΕΡΜ. πῶς τοῦτο λέγεις; ΣΩ. λέγει που Ἡράκλειτος ὅτι πάντα χωρεῖ καὶ οὐδὲν μένει, καὶ ποταμοῦ ῥοῇ ἀπεικάζων τὰ ὄντα λέγει ὡς δὶς ἐς τὸν αὐτὸν ποταμὸν οὐκ ἂν ἐμβαίης. ΕΡΜ. ἔστι ταῦτα. '. None | 397d. θεούς ) from this running ( θεῖν ) nature; then afterwards, when they gained knowledge of the other gods, they called them all by the same name. Is that likely to be true, or not? Hermogenes. Yes, very likely. Socrates. What shall we consider next?'402a. Socrates. It sounds absurd, but I think there is some probability in it. Hermogenes. What is this probability? Socrates. I seem to have a vision of Heracleitus saying some ancient words of wisdom as old as the reign of Cronus and Rhea, which Homer said too. Hermogenes. What do you mean by that? Socrates. Heracleitus says, you know, that all things move and nothing remains still, and he likens the universe to the current of a river, saying that you cannot step twice into the same stream. Hermogenes. True. '. None |
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27. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Athenaiôn Politeia • Aristotle, on divination • Aristotle, on manteis • manteis, Aristotle on
Found in books: Johnston and Struck (2005) 221; Mikalson (2010) 129
3c. ΣΩ. ὦ φίλε Εὐθύφρων, ἀλλὰ τὸ μὲν καταγελασθῆναι ἴσως οὐδὲν πρᾶγμα. Ἀθηναίοις γάρ τοι, ὡς ἐμοὶ δοκεῖ, οὐ σφόδρα μέλει ἄν τινα δεινὸν οἴωνται εἶναι, μὴ μέντοι διδασκαλικὸν τῆς αὑτοῦ σοφίας· ὃν δʼ ἂν καὶ ἄλλους οἴωνται''. None | 3c. Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself,''. None |
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28. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Platonic source • Aristotle, influenced by Plato • Plato, influence on Aristotle • bibliography, of Aristotle
Found in books: Bryan (2018) 85; Cornelli (2013) 324; Lloyd (1989) 276; Wardy and Warren (2018) 85
462b. ΣΩ. καὶ νῦν δὴ τούτων ὁπότερον βούλει ποίει, ἐρώτα ἢ ἀποκρίνου. ΠΩΛ. ἀλλὰ ποιήσω ταῦτα. καί μοι ἀπόκριναι, ὦ Σώκρατες· ἐπειδὴ Γοργίας ἀπορεῖν σοι δοκεῖ περὶ τῆς ῥητορικῆς, σὺ αὐτὴν τίνα φῂς εἶναι; ΣΩ. ἆρα ἐρωτᾷς ἥντινα τέχνην φημὶ εἶναι; ΠΩΛ. ἔγωγε. ΣΩ. οὐδεμία ἔμοιγε δοκεῖ, ὦ Πῶλε, ὥς γε πρὸς σὲ τἀληθῆ εἰρῆσθαι. ΠΩΛ. ἀλλὰ τί σοι δοκεῖ ἡ ῥητορικὴ εἶναι; ΣΩ. πρᾶγμα ὃ φῂς σὺ ποιῆσαι τέχνην ἐν τῷ συγγράμματι'508a. γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος '. None | 462b. Soc. So now, take whichever course you like: either put questions, or answer them. Pol. Well, I will do as you say. So answer me this, Socrates: since you think that Gorgias is at a loss about rhetoric, what is your own account of it? Soc. Are you asking what art I call it? Pol. Yes. Soc. None at all, I consider, Polus, if you would have the honest truth. Pol. But what do you consider rhetoric to be?'508a. and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession '. None |
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29. Plato, Ion, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Poetics • Aristotle, on daimones
Found in books: Agri (2022) 8; Mikalson (2010) 126
534c. τῶν πραγμάτων, ὥσπερ σὺ περὶ Ὁμήρου, ἀλλὰ θείᾳ μοίρᾳ, τοῦτο μόνον οἷός τε ἕκαστος ποιεῖν καλῶς ἐφʼ ὃ ἡ Μοῦσα αὐτὸν ὥρμησεν, ὁ μὲν διθυράμβους, ὁ δὲ ἐγκώμια, ὁ δὲ ὑπορχήματα, ὁ δʼ ἔπη, ὁ δʼ ἰάμβους· τὰ δʼ ἄλλα φαῦλος αὐτῶν ἕκαστός ἐστιν. οὐ γὰρ τέχνῃ ταῦτα λέγουσιν ἀλλὰ θείᾳ δυνάμει, ἐπεί, εἰ περὶ ἑνὸς τέχνῃ καλῶς ἠπίσταντο λέγειν, κἂν περὶ τῶν ἄλλων ἁπάντων· διὰ ταῦτα δὲ ὁ θεὸς ἐξαιρούμενος τούτων τὸν νοῦν τούτοις χρῆται ὑπηρέταις καὶ''. None | 534c. as you do about Homer—but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers,''. None |
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30. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle on Intellect (nous, νοῦς) • Aristotle on intellect • Aristotle, • Aristotle, and humility • Aristotle, as supposed source for the Precepts • Aristotle, god of • Aristotle, on dreams • Aristotle, on festivals • Aristotle, on goals of action • Aristotle, on honouring the gods • god (theoi, θεοί) in Aristotle • suicide, in Aristotle
Found in books: Champion (2022) 82; Cornelli (2013) 297, 341; Edmonds (2019) 333; Eidinow and Kindt (2015) 417; Erler et al (2021) 28, 134; Fowler (2014) 134; Geljon and Runia (2019) 196; Huffman (2019) 88, 115; Jouanna (2012) 36; Legaspi (2018) 186; Liatsi (2021) 18; Lloyd (1989) 81; Long (2019) 185, 191; Martens (2003) 34; Mikalson (2010) 170, 197, 244; Moss (2012) 176; d, Hoine and Martijn (2017) 242
663d. ΚΛ. ἀναγκαῖόν που τὴν τῆς ἀμείνονος. ΑΘ. ἀναγκαῖον ἄρα τὸν ἄδικον βίον οὐ μόνον αἰσχίω καὶ μοχθηρότερον, ἀλλὰ καὶ ἀηδέστερον τῇ ἀληθείᾳ τοῦ δικαίου τε εἶναι καὶ ὁσίου βίου. ΚΛ. κινδυνεύει κατά γε τὸν νῦν λόγον, ὦ φίλοι. ΑΘ. νομοθέτης δὲ οὗ τι καὶ σμικρὸν ὄφελος, εἰ καὶ μὴ τοῦτο ἦν οὕτως ἔχον, ὡς καὶ νῦν αὐτὸ ᾕρηχʼ ὁ λόγος ἔχειν, εἴπερ τι καὶ ἄλλο ἐτόλμησεν ἂν ἐπʼ ἀγαθῷ ψεύδεσθαι πρὸς τοὺς νέους, ἔστιν ὅτι τούτου ψεῦδος λυσιτελέστερον ἂν 716a. μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ ἀεὶ συνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος συνέπεται ταπεινὸς καὶ κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὡς οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, 717a. ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς 717b. εὐσεβείας σκοποῦ τυγχάνοι, τὰ δὲ τούτων ἄνωθεν τὰ περιττὰ καὶ ἀντίφωνα, τοῖς ἔμπροσθεν ῥηθεῖσιν νυνδή. μετὰ θεοὺς δὲ τούσδε καὶ τοῖς δαίμοσιν ὅ γε ἔμφρων ὀργιάζοιτʼ ἄν, ἥρωσιν δὲ μετὰ τούτους. ἐπακολουθοῖ δʼ αὐτοῖς ἱδρύματα ἴδια πατρῴων θεῶν κατὰ νόμον ὀργιαζόμενα, γονέων δὲ μετὰ ταῦτα τιμαὶ ζώντων· ὡς θέμις ὀφείλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα, χρεῶν πάντων πρεσβύτατα, νομίζειν δέ, ἃ κέκτηται καὶ ἔχει, πάντα εἶναι τῶν 797d. ΚΛ. ἦ τὸ ψέγεσθαι τὴν ἀρχαιότητα λέγεις ἐν ταῖς πόλεσιν; ΑΘ. πάνυ μὲν οὖν. ΚΛ. οὐ φαύλους τοίνυν ἡμᾶς ἂν ἀκροατὰς πρὸς αὐτὸν τὸν λόγον ἔχοις ἂν τοῦτον, ἀλλʼ ὡς δυνατὸν εὐμενεστάτους. ΑΘ. εἰκὸς γοῦν. ΚΛ. λέγε μόνον. ΑΘ. ἴτε δή, μειζόνως αὐτὸν ἀκούσωμέν τε ἡμῶν αὐτῶν καὶ πρὸς ἀλλήλους οὕτως εἴπωμεν. μεταβολὴν γὰρ δὴ πάντων πλὴν κακῶν πολὺ σφαλερώτατον εὑρήσομεν ἐν ὥραις πάσαις, ἐν πνεύμασιν, ἐν διαίταις σωμάτων, ἐν τρόποις 873d. ἐπιθῇ. τούτῳ δὴ τὰ μὲν ἄλλα θεὸς οἶδεν ἃ χρὴ νόμιμα γίγνεσθαι περὶ καθαρμούς τε καὶ ταφάς, ὧν ἐξηγητάς τε ἅμα καὶ τοὺς περὶ ταῦτα νόμους ἐπανερομένους χρὴ τοὺς ἐγγύτατα γένει ποιεῖν αὐτοῖσιν κατὰ τὰ προσταττόμενα· τάφους δʼ εἶναι τοῖς οὕτω φθαρεῖσι πρῶτον μὲν κατὰ μόνας μηδὲ μεθʼ ἑνὸς συντάφου, εἶτα ἐν τοῖς τῶν δώδεκα ὁρίοισι μερῶν τῶν ὅσα ἀργὰ καὶ ἀνώνυμα θάπτειν ἀκλεεῖς αὐτούς, μήτε στήλαις μήτε ὀνόμασι δηλοῦντας τοὺς τάφους. 875d. δοῦλον ἀλλὰ πάντων ἄρχοντα εἶναι, ἐάνπερ ἀληθινὸς ἐλεύθερός τε ὄντως ᾖ κατὰ φύσιν. νῦν δὲ οὐ γάρ ἐστιν οὐδαμοῦ οὐδαμῶς, ἀλλʼ ἢ κατὰ βραχύ· διὸ δὴ τὸ δεύτερον αἱρετέον, τάξιν τε καὶ νόμον, ἃ δὴ τὸ μὲν ὡς ἐπὶ τὸ πολὺ ὁρᾷ καὶ βλέπει, τὸ δʼ ἐπὶ πᾶν ἀδυνατεῖ. ταῦτα δὴ τῶνδε εἵνεκα εἴρηται· νῦν ἡμεῖς τάξομεν τί χρὴ τὸν τρώσαντα ἤ τι βλάψαντα ἕτερον ἄλλον παθεῖν ἢ ἀποτίνειν. πρόχειρον δὴ παντὶ περὶ παντὸς ὑπολαβεῖν ὀρθῶς, τὸν τί τρώσαντα ἢ 899b. ΚΛ. ναί, τόν γέ που μὴ ἐπὶ τὸ ἔσχατον ἀφιγμένον ἀνοίας. ΑΘ. ἄστρων δὴ πέρι πάντων καὶ σελήνης, ἐνιαυτῶν τε καὶ μηνῶν καὶ πασῶν ὡρῶν πέρι, τίνα ἄλλον λόγον ἐροῦμεν ἢ τὸν αὐτὸν τοῦτον, ὡς ἐπειδὴ ψυχὴ μὲν ἢ ψυχαὶ πάντων τούτων αἴτιαι ἐφάνησαν, ἀγαθαὶ δὲ πᾶσαν ἀρετήν, θεοὺς αὐτὰς εἶναι φήσομεν, εἴτε ἐν σώμασιν ἐνοῦσαι, ζῷα ὄντα, κοσμοῦσιν πάντα οὐρανόν, εἴτε ὅπῃ τε καὶ ὅπως; ἔσθʼ ὅστις ταῦτα ὁμολογῶν ὑπομενεῖ μὴ θεῶν εἶναι πλήρη πάντα; 909d. ὀρφανῶν ἐπιμελείσθων μηδὲν χεῖρον τῶν ἄλλων ἀπὸ τῆς ἡμέρας ἧς ἂν ὁ πατὴρ αὐτῶν ὄφλῃ τὴν δίκην.' '. None | 663d. Ath. Undoubtedly, then, the unjust life is not only more base and ignoble, but also in very truth more unpleasant, than the just and holy life. Clin. It would seem so, my friends, from our present argument. Ath. And even if the state of the case were different from what it has now been proved to be by our argument, could a lawgiver who was worth his salt find any more useful fiction than this (if he dared to use any fiction at all in addressing the youths for their good), or one more effective in persuading all men to act justly in all thing 716a. completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,— 717a. Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety— 717b. as also in assigning to the former gods the things superior, the opposites of these. Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, 797d. Clin. Do you mean the way people rail at antiquity in States? Ath. Precisely. Clin. That is a theme on which you will find us no grudging listeners, but the most sympathetic possible. Ath. I should certainly expect it to be so. Clin. Only say on. Ath. Come now, let us listen to one another and address one another on this subject with greater care than ever. Nothing, as we shall find, is more perilous than change in respect of everything, save only what is bad,—in respect of seasons, winds, bodily diet, mental disposition, everything in short with the solitary exception, as I said just now, of the bad. 873d. about rites of purification and of burial—come within the cognizance of the god, and regarding these the next of kin must seek information from the interpreters and the laws dealing with these matters, and act in accordance with their instructions: but for those thus destroyed the tombs shall be, first, in an isolated position with not even one adjacent, and, secondly, they shall be buried in those borders of the twelve districts which are barren and nameless, without note, and with neither headstone nor name to indicate the tombs. If a mule or any other animal murder anyone,— 875d. if it is really true to its name and free in its inner nature. But at present such a nature exists nowhere at all, except in small degree; wherefore we must choose what is second best, namely, ordice and law, which see and discern the general principle, but are unable to see every instance in detail. This declaration has been made for the sake of what follows: now we shall ordain what the man who has wounded, or in some way injured, another must suffer or pay. And here, of course, it is open to anyone, in regard to any case, to interrupt us, and quite properly, with the question— What wounds has the man you speak of inflicted, 899b. Clin. Yes; everyone at least who has not reached the uttermost verge of folly. Ath. Concerning all the stars and the moon, and concerning the years and months and all seasons, what other account shall we give than this very same,—namely, that, inasmuch as it has been shown that they are all caused by one or more souls, which are good also with all goodness, we shall declare these souls to be gods, whether it be that they order the whole heaven by residing in bodies, as living creatures, or whatever the mode and method? Is there any man that agrees with this view who will stand hearing it denied that all things are full of gods ? 909d. under their charge from the day of their father’s conviction, just as much as any other orphans. For all these offenders one general law must be laid down, such as will cause the majority of them not only to offend less against the gods by word and deed, but also to become less foolish, through being forbidden to trade in religion illegally. To deal comprehensively with all such cases the following law shall be enacted:—No one shall possess a shrine in his own house: when any one is moved in spirit to do sacrifice,' '. None |
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31. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, as source for Socrates
Found in books: Ebrey and Kraut (2022) 195; Wolfsdorf (2020) 188
98a. ἀγαθὰ ἐργάζονται· πολὺν δὲ χρόνον οὐκ ἐθέλουσι παραμένειν, ἀλλὰ δραπετεύουσιν ἐκ τῆς ψυχῆς τοῦ ἀνθρώπου, ὥστε οὐ πολλοῦ ἄξιαί εἰσιν, ἕως ἄν τις αὐτὰς δήσῃ αἰτίας λογισμῷ. τοῦτο δʼ ἐστίν, ὦ Μένων ἑταῖρε, ἀνάμνησις, ὡς ἐν τοῖς πρόσθεν ἡμῖν ὡμολόγηται. ἐπειδὰν δὲ δεθῶσιν, πρῶτον μὲν ἐπιστῆμαι γίγνονται, ἔπειτα μόνιμοι· καὶ διὰ ταῦτα δὴ τιμιώτερον ἐπιστήμη ὀρθῆς δόξης ἐστίν, καὶ διαφέρει δεσμῷ ἐπιστήμη ὀρθῆς δόξης. ΜΕΝ. νὴ τὸν Δία, ὦ Σώκρατες, ἔοικεν τοιούτῳ τινί.''. None | 98a. and effect all that is good; but they do not care to stay for long, and run away out of the human soul, and thus are of no great value until one makes them fast with causal reasoning. And this process, friend Meno, is recollection, as in our previous talk we have agreed. But when once they are fastened, in the first place they turn into knowledge, and in the second, are abiding. And this is why knowledge is more prized than right opinion: the one transcends the other by its trammels. Men. Upon my word, Socrates, it seems to be very much as you say.''. None |
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32. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Categories • Aristotle, Platonic source • Aristotle, influenced by Plato • Aristotle, on honouring the gods
Found in books: Bryan (2018) 95, 127, 130; Gerson and Wilberding (2022) 37, 189, 195; Mikalson (2010) 34
133d. ἡμῖν εἴτε ὁμοιώματα εἴτε ὅπῃ δή τις αὐτὰ τίθεται, ὧν ἡμεῖς μετέχοντες εἶναι ἕκαστα ἐπονομαζόμεθα· τὰ δὲ παρʼ ἡμῖν ταῦτα ὁμώνυμα ὄντα ἐκείνοις αὐτὰ αὖ πρὸς αὑτά ἐστιν ἀλλʼ οὐ πρὸς τὰ εἴδη, καὶ ἑαυτῶν ἀλλʼ οὐκ ἐκείνων ὅσα αὖ ὀνομάζεται οὕτως.'135c. ἰδέαν τῶν ὄντων ἑκάστου τὴν αὐτὴν ἀεὶ εἶναι, καὶ οὕτως τὴν τοῦ διαλέγεσθαι δύναμιν παντάπασι διαφθερεῖ. τοῦ τοιούτου μὲν οὖν μοι δοκεῖς καὶ μᾶλλον ᾐσθῆσθαι. 142a. τοιῷδε λόγῳ πιστεύειν. κινδυνεύει. ὃ δὲ μὴ ἔστι, τούτῳ τῷ μὴ ὄντι εἴη ἄν τι αὐτῷ ἢ αὐτοῦ; καὶ πῶς; οὐδʼ ἄρα ὄνομα ἔστιν αὐτῷ οὐδὲ λόγος οὐδέ τις ἐπιστήμη οὐδὲ αἴσθησις οὐδὲ δόξα. οὐ φαίνεται. οὐδʼ ὀνομάζεται ἄρα οὐδὲ λέγεται οὐδὲ δοξάζεται οὐδὲ γιγνώσκεται, οὐδέ τι τῶν ὄντων αὐτοῦ αἰσθάνεται. οὐκ ἔοικεν. ἦ δυνατὸν οὖν περὶ τὸ ἓν ταῦτα οὕτως ἔχειν; οὔκουν ἔμοιγε δοκεῖ. '. None | 133d. or whatever we choose to call them, which are amongst us, and from which we receive certain names as we participate in them. And these concrete things, which have the same names with the ideas, are likewise relative only to themselves, not to the ideas, and, belong to themselves, not to the like-named ideas.'135c. ince he denies that the idea of each thing is always the same, and in this way he will utterly destroy the power of carrying on discussion. You seem to have been well aware of this. 142a. That seems to be true. But can that which does not exist have anything pertaining or belonging to it? of course not. Then the one has no name, nor is there any description or knowledge or perception or opinion of it. Evidently not. And it is neither named nor described nor thought of nor known, nor does any existing thing perceive it. Apparently not. Is it possible that all this is true about the one ? I do not think so. '. None |
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33. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, as source for Socrates • Aristotle, influenced by Plato • Aristotle, on early Greek philosophy • Aristotle, on religious correctness • Plato, influence on Aristotle
Found in books: Broadie (2021) 170; Bryan (2018) 99, 127, 131; Cornelli (2013) 408; Ebrey and Kraut (2022) 36, 270; Erler et al (2021) 30; Frede and Laks (2001) 41, 86; Gunderson (2022) 32; Humphreys (2018) 92; König (2012) 51; Mikalson (2010) 150; Tor (2017) 37; Wardy and Warren (2018) 99, 127, 131; Wolfsdorf (2020) 170
62b. καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης, οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης, εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης . 62c. οὐκοῦν, ἦ δ’ ὅς, καὶ σὺ ἂν τῶν σαυτοῦ κτημάτων εἴ τι αὐτὸ ἑαυτὸ ἀποκτεινύοι, μὴ σημήναντός σου ὅτι βούλει αὐτὸ τεθνάναι, χαλεπαίνοις ἂν αὐτῷ καί, εἴ τινα ἔχοις τιμωρίαν, τιμωροῖο ἄν; πάνυ γ᾽, ἔφη. 96a. ἐγὼ οὖν σοι δίειμι περὶ αὐτῶν, ἐὰν βούλῃ, τά γε ἐμὰ πάθη: ἔπειτα ἄν τί σοι χρήσιμον φαίνηται ὧν ἂν λέγω, πρὸς τὴν πειθὼ περὶ ὧν δὴ λέγεις χρήσῃ. ἀλλὰ μήν, ἔφη ὁ Κέβης, βούλομαί γε. ἄκουε τοίνυν ὡς ἐροῦντος. ἐγὼ γάρ, ἔφη, ὦ Κέβης, νέος ὢν θαυμαστῶς ὡς ἐπεθύμησα ταύτης τῆς σοφίας ἣν δὴ καλοῦσι περὶ φύσεως ἱστορίαν: ὑπερήφανος γάρ μοι ἐδόκει εἶναι, εἰδέναι τὰς αἰτίας ἑκάστου, διὰ τί γίγνεται ἕκαστον καὶ διὰ τί ἀπόλλυται καὶ διὰ τί ἔστι. καὶ πολλάκις 97c. ἀναγιγνώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦθ’ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν βέλτιστα ἔχῃ: εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου ὅπῃ γίγνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστιν ἢ εἶναι ἢ 101a. ἐλάττω, ἀλλὰ διαμαρτύροιο ἂν ὅτι σὺ μὲν οὐδὲν ἄλλο λέγεις ἢ ὅτι τὸ μεῖζον πᾶν ἕτερον ἑτέρου οὐδενὶ ἄλλῳ μεῖζόν ἐστιν ἢ μεγέθει, καὶ διὰ τοῦτο μεῖζον, διὰ τὸ μέγεθος, τὸ δὲ ἔλαττον οὐδενὶ ἄλλῳ ἔλαττον ἢ σμικρότητι, καὶ διὰ τοῦτο ἔλαττον, διὰ τὴν σμικρότητα, φοβούμενος οἶμαι μή τίς σοι ἐναντίος λόγος ἀπαντήσῃ, ἐὰν τῇ κεφαλῇ μείζονά τινα φῇς εἶναι καὶ ἐλάττω, πρῶτον μὲν τῷ αὐτῷ τὸ μεῖζον μεῖζον εἶναι καὶ τὸ ἔλαττον ἔλαττον, ἔπειτα τῇ κεφαλῇ σμικρᾷ οὔσῃ τὸν' 101b. μείζω μείζω εἶναι, καὶ τοῦτο δὴ τέρας εἶναι, τὸ σμικρῷ τινι μέγαν τινὰ εἶναι: ἢ οὐκ ἂν φοβοῖο ταῦτα; καὶ ὁ Κέβης γελάσας, ἔγωγε, ἔφη. οὐκοῦν, ἦ δ’ ὅς, τὰ δέκα τῶν ὀκτὼ δυοῖν πλείω εἶναι, καὶ διὰ ταύτην τὴν αἰτίαν ὑπερβάλλειν, φοβοῖο ἂν λέγειν, ἀλλὰ μὴ πλήθει καὶ διὰ τὸ πλῆθος; καὶ τὸ δίπηχυ τοῦ πηχυαίου ἡμίσει μεῖζον εἶναι ἀλλ’ οὐ μεγέθει; ὁ αὐτὸς γάρ που φόβος. πάνυ γ᾽, ἔφη. unit="para"/τί δέ; ἑνὶ ἑνὸς προστεθέντος τὴν πρόσθεσιν αἰτίαν εἶναι 101c. τοῦ δύο γενέσθαι ἢ διασχισθέντος τὴν σχίσιν οὐκ εὐλαβοῖο ἂν λέγειν; καὶ μέγα ἂν βοῴης ὅτι οὐκ οἶσθα ἄλλως πως ἕκαστον γιγνόμενον ἢ μετασχὸν τῆς ἰδίας οὐσίας ἑκάστου οὗ ἂν μετάσχῃ, καὶ ἐν τούτοις οὐκ ἔχεις ἄλλην τινὰ αἰτίαν τοῦ δύο γενέσθαι ἀλλ’ ἢ τὴν τῆς δυάδος μετάσχεσιν, καὶ δεῖν τούτου μετασχεῖν τὰ μέλλοντα δύο ἔσεσθαι, καὶ μονάδος ὃ ἂν μέλλῃ ἓν ἔσεσθαι, τὰς δὲ σχίσεις ταύτας καὶ προσθέσεις καὶ τὰς ἄλλας τὰς τοιαύτας κομψείας ἐῴης ἂν χαίρειν, παρεὶς ἀποκρίνασθαι τοῖς σεαυτοῦ σοφωτέροις: σὺ δὲ δεδιὼς ἄν, τὸ 101d. λεγόμενον, τὴν σαυτοῦ σκιὰν καὶ τὴν ἀπειρίαν, ἐχόμενος ἐκείνου τοῦ ἀσφαλοῦς τῆς ὑποθέσεως, οὕτως ἀποκρίναιο ἄν. εἰ δέ τις αὐτῆς τῆς ὑποθέσεως ἔχοιτο, χαίρειν ἐῴης ἂν καὶ οὐκ ἀποκρίναιο ἕως ἂν τὰ ἀπ’ ἐκείνης ὁρμηθέντα σκέψαιο εἴ σοι ἀλλήλοις συμφωνεῖ ἢ διαφωνεῖ: ἐπειδὴ δὲ ἐκείνης αὐτῆς δέοι σε διδόναι λόγον, ὡσαύτως ἂν διδοίης, ἄλλην αὖ ὑπόθεσιν ὑποθέμενος ἥτις τῶν ἄνωθεν βελτίστη φαίνοιτο, 102c. ἔχειν; οὐ γάρ που πεφυκέναι Σιμμίαν ὑπερέχειν τούτῳ, τῷ Σιμμίαν εἶναι, ἀλλὰ τῷ μεγέθει ὃ τυγχάνει ἔχων: οὐδ’ αὖ Σωκράτους ὑπερέχειν ὅτι Σωκράτης ὁ Σωκράτης ἐστίν, ἀλλ’ ὅτι σμικρότητα ἔχει ὁ Σωκράτης πρὸς τὸ ἐκείνου μέγεθος; unit="para"/ἀληθῆ. οὐδέ γε αὖ ὑπὸ Φαίδωνος ὑπερέχεσθαι τῷ ὅτι Φαίδων ὁ Φαίδων ἐστίν, ἀλλ’ ὅτι μέγεθος ἔχει ὁ Φαίδων πρὸς τὴν Σιμμίου σμικρότητα; ἔστι ταῦτα. unit="para"/οὕτως ἄρα ὁ Σιμμίας ἐπωνυμίαν ἔχει σμικρός τε καὶ μέγας εἶναι, ἐν μέσῳ ὢν ἀμφοτέρων, τοῦ μὲν τῷ μεγέθει 118a. ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου. '. None | 62b. but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes, 62c. I do. Well then, said he, if one of your chattels should kill itself when you had not indicated that you wished it to die, would you be angry with it and punish it if you could? Certainly, he replied. Then perhaps from this point of view it is not unreasonable to say that a man must not kill himself until god sends some necessity upon him, such as has now come upon me. That, said Cebes, seems sensible. But what you said just now, Socrates, that philosophers ought to be ready and willing to die, that seem 96a. Phaedo. Now I will tell you my own experience in the matter, if you wish; then if anything I say seems to you to be of any use, you can employ it for the solution of your difficulty. Certainly, said Cebes, I wish to hear your experiences. Listen then, and I will tell you. When I was young, Cebes, I was tremendously eager for the kind of wisdom which they call investigation of nature. I thought it was a glorious thing to know the causes of everything, why each thing comes into being and why it perishes and why it exists; 97c. that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to 101a. but you would insist that you say only that every greater thing is greater than another by nothing else than greatness, and that it is greater by reason of greatness, and that which is smaller is smaller by nothing else than smallness and is smaller by reason of smallness. For you would, I think, be afraid of meeting with the retort, if you said that a man was greater or smaller than another by a head, first that the greater is greater and the smaller is smaller by the same thing, and secondly, that' 101b. the greater man is greater by a head, which is small, and that it is a monstrous thing that one is great by something that is small. Would you not be afraid of this? And Cebes laughed and said, Yes, I should. Then, he continued, you would be afraid to say that ten is more than eight by two and that this is the reason it is more. You would say it is more by number and by reason of number; and a two cubit measure is greater than a one-cubit measure not by half but by magnitude, would you not? For you would have the same fear. Certainly, said he. Well, then, if one is added to one 101c. or if one is divided, you would avoid saying that the addition or the division is the cause of two? You would exclaim loudly that you know no other way by which any thing can come into existence than by participating in the proper essence of each thing in which it participates, and therefore you accept no other cause of the existence of two than participation in duality, and things which are to be two must participate in duality, and whatever is to be one must participate in unity, and you would pay no attention to the divisions and additions and other such subtleties, leaving those for wiser men to explain. You would distrust 101d. your inexperience and would be afraid, as the saying goes, of your own shadow; so you would cling to that safe principle of ours and would reply as I have said. And if anyone attacked the principle, you would pay him no attention and you would not reply to him until you had examined the consequences to see whether they agreed with one another or not; and when you had to give an explanation of the principle, you would give it in the same way by assuming some other principle which seemed to you the best of the higher ones, and so on until 102c. by reason of being Simmias, but by reason of the greatness he happens to have; nor is he greater than Socrates because Socrates is Socrates, but because Socrates has smallness relatively to his greatness. True. And again, he is not smaller than Phaedo because Phaedo is Phaedo, but because Phaedo has greatness relatively to Simmias’s smallness. That is true. Then Simmias is called small and great, when he is between the two, 118a. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man. '. None |
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34. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Metaphysics, • Aristotle, On the Soul • Aristotle, Physics • Aristotle, Platonic source • Aristotle, Poetics • Aristotle, Rhetoric • Aristotle, Rhetoric, • Aristotle, influenced by Plato • Aristotle, on Egyptians • Aristotle, on Plato’s dialogues • Aristotle, on beneficence of gods • Aristotle, on celestial bodies • Aristotle, on dearness to gods • Aristotle, on divination • Aristotle, on eudaimonia • Aristotle, on manteis • Aristotle, on prayers • Cicero, on Plato and Aristotle • Plato, influence on Aristotle • Rhetoric (Aristotle) • bibliography, of Aristotle • celestial deities, Aristotle on • chronology (development), of Aristotle’s thought • manteis, Aristotle on • prayers, Aristotle on
Found in books: Agri (2022) 8; Bowie (2021) 145; Bryan (2018) 85, 97, 98; Cain (2013) 95; Dilley (2019) 128; Ebrey and Kraut (2022) 29; Erler et al (2021) 21, 23, 28, 60, 190; Fortenbaugh (2006) 361; Fowler (2014) 265; Hunter and de Jonge (2018) 99; Isaac (2004) 355; James (2021) 268; Joosse (2021) 193; Long (2006) 291; Michalopoulos et al. (2021) 82; Mikalson (2010) 22, 47, 129, 249; Motta and Petrucci (2022) 4; Wardy and Warren (2018) 85, 97; Wilson (2018) 11; Wynne (2019) 203
229a. ΣΩ. δεῦρʼ ἐκτραπόμενοι κατὰ τὸν Ἰλισὸν ἴωμεν, εἶτα ὅπου ἂν δόξῃ ἐν ἡσυχίᾳ καθιζησόμεθα. ΦΑΙ. εἰς καιρόν, ὡς ἔοικεν, ἀνυπόδητος ὢν ἔτυχον· σὺ μὲν γὰρ δὴ ἀεί. ῥᾷστον οὖν ἡμῖν κατὰ τὸ ὑδάτιον βρέχουσι τοὺς πόδας ἰέναι, καὶ οὐκ ἀηδές, ἄλλως τε καὶ τήνδε τὴν ὥραν τοῦ ἔτους τε καὶ τῆς ἡμέρας. ΣΩ. πρόαγε δή, καὶ σκόπει ἅμα ὅπου καθιζησόμεθα. ΦΑΙ. ὁρᾷς οὖν ἐκείνην τὴν ὑψηλοτάτην πλάτανον; ΣΩ. τί μήν;' 244a. πρότερος ἦν λόγος Φαίδρου τοῦ Πυθοκλέους, Μυρρινουσίου ἀνδρός· ὃν δὲ μέλλω λέγειν, Στησιχόρου τοῦ Εὐφήμου, Ἱμεραίου. λεκτέος δὲ ὧδε, ὅτι οὐκ ἔστʼ ἔτυμος λόγος ὃς ἂν παρόντος ἐραστοῦ τῷ μὴ ἐρῶντι μᾶλλον φῇ δεῖν χαρίζεσθαι, διότι δὴ ὁ μὲν μαίνεται, ὁ δὲ σωφρονεῖ. εἰ μὲν γὰρ ἦν ἁπλοῦν τὸ μανίαν κακὸν εἶναι, καλῶς ἂν ἐλέγετο· νῦν δὲ τὰ μέγιστα τῶν ἀγαθῶν ἡμῖν γίγνεται διὰ μανίας, θείᾳ μέντοι δόσει διδομένης. ἥ τε γὰρ δὴ ἐν Δελφοῖς προφῆτις αἵ τʼ ἐν 244b. Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν· 244c. οὐ γὰρ ἂν τῇ καλλίστῃ τέχνῃ, ᾗ τὸ μέλλον κρίνεται, αὐτὸ τοῦτο τοὔνομα ἐμπλέκοντες μανικὴν ἐκάλεσαν. ἀλλʼ ὡς καλοῦ ὄντος, ὅταν θείᾳ μοίρᾳ γίγνηται, οὕτω νομίσαντες ἔθεντο, οἱ δὲ νῦν ἀπειροκάλως τὸ ταῦ ἐπεμβάλλοντες μαντικὴν ἐκάλεσαν. ἐπεὶ καὶ τήν γε τῶν ἐμφρόνων, ζήτησιν τοῦ μέλλοντος διά τε ὀρνίθων ποιουμένων καὶ τῶν ἄλλων σημείων, ἅτʼ ἐκ διανοίας ποριζομένων ἀνθρωπίνῃ οἰήσει νοῦν τε καὶ ἱστορίαν, οἰονοϊστικὴν ἐπωνόμασαν, 244d. ἣν νῦν οἰωνιστικὴν τῷ ω σεμνύνοντες οἱ νέοι καλοῦσιν· ὅσῳ δὴ οὖν τελεώτερον καὶ ἐντιμότερον μαντικὴ οἰωνιστικῆς, τό τε ὄνομα τοῦ ὀνόματος ἔργον τʼ ἔργου, τόσῳ κάλλιον μαρτυροῦσιν οἱ παλαιοὶ μανίαν σωφροσύνης τὴν ἐκ θεοῦ τῆς παρʼ ἀνθρώπων γιγνομένης. ἀλλὰ μὴν νόσων γε καὶ πόνων τῶν μεγίστων, ἃ δὴ παλαιῶν ἐκ μηνιμάτων ποθὲν ἔν τισι τῶν γενῶν ἡ μανία ἐγγενομένη καὶ προφητεύσασα, οἷς ἔδει 245c. παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε. 259e. ΣΩ. οὐκοῦν, ὅπερ νῦν προυθέμεθα σκέψασθαι, τὸν λόγον ὅπῃ καλῶς ἔχει λέγειν τε καὶ γράφειν καὶ ὅπῃ μή, σκεπτέον. ΦΑΙ. δῆλον. ΣΩ. ἆρʼ οὖν οὐχ ὑπάρχειν δεῖ τοῖς εὖ γε καὶ καλῶς ῥηθησομένοις τὴν τοῦ λέγοντος διάνοιαν εἰδυῖαν τὸ ἀληθὲς ὧν ἂν ἐρεῖν πέρι μέλλῃ; ΦΑΙ. οὑτωσὶ περὶ τούτου ἀκήκοα, ὦ φίλε Σώκρατες, οὐκ 264c. οὕτως ἀκριβῶς διιδεῖν. ΣΩ. ἀλλὰ τόδε γε οἶμαί σε φάναι ἄν, δεῖν πάντα λόγον ὥσπερ ζῷον συνεστάναι σῶμά τι ἔχοντα αὐτὸν αὑτοῦ, ὥστε μήτε ἀκέφαλον εἶναι μήτε ἄπουν, ἀλλὰ μέσα τε ἔχειν καὶ ἄκρα, πρέποντα ἀλλήλοις καὶ τῷ ὅλῳ γεγραμμένα. ΦΑΙ. πῶς γὰρ οὔ; ΣΩ. σκέψαι τοίνυν τὸν τοῦ ἑταίρου σου λόγον εἴτε οὕτως εἴτε ἄλλως ἔχει, καὶ εὑρήσεις τοῦ ἐπιγράμματος οὐδὲν διαφέροντα, ὃ Μίδᾳ τῷ Φρυγί φασίν τινες ἐπιγεγράφθαι. 267a. ΣΩ. τί μήν; καὶ ἔλεγχόν γε καὶ ἐπεξέλεγχον ὡς ποιητέον ἐν κατηγορίᾳ τε καὶ ἀπολογίᾳ. τὸν δὲ κάλλιστον Πάριον Εὐηνὸν ἐς μέσον οὐκ ἄγομεν, ὃς ὑποδήλωσίν τε πρῶτος ηὗρεν καὶ παρεπαίνους —οἱ δʼ αὐτὸν καὶ παραψόγους φασὶν ἐν μέτρῳ λέγειν μνήμης χάριν—σοφὸς γὰρ ἁνήρ. Τεισίαν δὲ Γοργίαν τε ἐάσομεν εὕδειν, οἳ πρὸ τῶν ἀληθῶν τὰ εἰκότα εἶδον ὡς τιμητέα μᾶλλον, τά τε αὖ σμικρὰ μεγάλα καὶ τὰ μεγάλα σμικρὰ φαίνεσθαι ποιοῦσιν διὰ ῥώμην λόγου, 274b. πάσχειν ὅτι ἄν τῳ συμβῇ παθεῖν. ΦΑΙ. καὶ μάλα. ΣΩ. οὐκοῦν τὸ μὲν τέχνης τε καὶ ἀτεχνίας λόγων πέρι ἱκανῶς ἐχέτω. ΦΑΙ. τί μήν; ΣΩ. τὸ δʼ εὐπρεπείας δὴ γραφῆς πέρι καὶ ἀπρεπείας, πῇ γιγνόμενον καλῶς ἂν ἔχοι καὶ ὅπῃ ἀπρεπῶς, λοιπόν. ἦ γάρ; ΦΑΙ. ναί. ΣΩ. οἶσθʼ οὖν ὅπῃ μάλιστα θεῷ χαριῇ λόγων πέρι πράττων ἢ λέγων; ΦΑΙ. οὐδαμῶς· σὺ δέ; 274c. ΣΩ. ἀκοήν γʼ ἔχω λέγειν τῶν προτέρων, τὸ δʼ ἀληθὲς αὐτοὶ ἴσασιν. εἰ δὲ τοῦτο εὕροιμεν αὐτοί, ἆρά γʼ ἂν ἔθʼ ἡμῖν μέλοι τι τῶν ἀνθρωπίνων δοξασμάτων; ΦΑΙ. γελοῖον ἤρου· ἀλλʼ ἃ φῂς ἀκηκοέναι λέγε. ΣΩ. ἤκουσα τοίνυν περὶ Ναύκρατιν τῆς Αἰγύπτου γενέσθαι τῶν ἐκεῖ παλαιῶν τινα θεῶν, οὗ καὶ τὸ ὄρνεον ἱερὸν ὃ δὴ καλοῦσιν Ἶβιν· αὐτῷ δὲ ὄνομα τῷ δαίμονι εἶναι Θεύθ. τοῦτον δὴ πρῶτον ἀριθμόν τε καὶ λογισμὸν εὑρεῖν καὶ 275d. γεγραμμένους τοῦ τὸν εἰδότα ὑπομνῆσαι περὶ ὧν ἂν ᾖ τὰ γεγραμμένα. ΦΑΙ. ὀρθότατα. ΣΩ. δεινὸν γάρ που, ὦ Φαῖδρε, τοῦτʼ ἔχει γραφή, καὶ ὡς ἀληθῶς ὅμοιον ζωγραφίᾳ. καὶ γὰρ τὰ ἐκείνης ἔκγονα ἕστηκε μὲν ὡς ζῶντα, ἐὰν δʼ ἀνέρῃ τι, σεμνῶς πάνυ σιγᾷ. ταὐτὸν δὲ καὶ οἱ λόγοι· δόξαις μὲν ἂν ὥς τι φρονοῦντας αὐτοὺς λέγειν, ἐὰν δέ τι ἔρῃ τῶν λεγομένων βουλόμενος μαθεῖν, ἕν τι σημαίνει μόνον ταὐτὸν ἀεί. ὅταν δὲ ἅπαξ 276d. ΣΩ. οὐ γάρ· ἀλλὰ τοὺς μὲν ἐν γράμμασι κήπους, ὡς ἔοικε, παιδιᾶς χάριν σπερεῖ τε καὶ γράψει, ὅταν δὲ γράφῃ, ἑαυτῷ τε ὑπομνήματα θησαυριζόμενος, εἰς τὸ λήθης γῆρας ἐὰν ἵκηται, καὶ παντὶ τῷ ταὐτὸν ἴχνος μετιόντι, ἡσθήσεταί τε αὐτοὺς θεωρῶν φυομένους ἁπαλούς· ὅταν δὲ ἄλλοι παιδιαῖς ἄλλαις χρῶνται, συμποσίοις τε ἄρδοντες αὑτοὺς ἑτέροις τε ὅσα τούτων ἀδελφά, τότʼ ἐκεῖνος, ὡς ἔοικεν, ἀντὶ τούτων οἷς λέγω παίζων διάξει. 279c. εἶναί μοι φίλια. πλούσιον δὲ νομίζοιμι τὸν σοφόν· τὸ δὲ χρυσοῦ πλῆθος εἴη μοι ὅσον μήτε φέρειν μήτε ἄγειν δύναιτο ἄλλος ἢ ὁ σώφρων. '. None | 229a. Socrates. Let us turn aside here and go along the Ilissus ; then we can sit down quietly wherever we please. Phaedrus. I am fortunate, it seems, in being barefoot; you are so always. It is easiest then for us to go along the brook with our feet in the water, and it is not unpleasant, especially at this time of the year and the day. Socrates. Lead on then, and look out for a good place where we may sit. Phaedrus. Do you see that very tall plane tree? Socrates. What of it?' 244a. that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane. For if it were a simple fact that insanity is an evil, the saying would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi 244b. and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; 244c. otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous) 244d. and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long O. The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god, is superior to sanity, which is of human origin. Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madne 245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also 259e. Socrates. We should, then, as we were proposing just now, discuss the theory of good (or bad) speaking and writing. Phaedrus. Clearly. Socrates. If a speech is to be good, must not the mind of the speaker know the truth about the matters of which he is to speak? 264c. Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find 267a. Socrates. of course. And he tells how refutation and further refutation must be accomplished, both in accusation and in defence. Shall we not bring the illustrious Parian, Evenus, into our discussion, who invented covert allusion and indirect praises? And some say that he also wrote indirect censures, composing them in verse as an aid to memory; for he is a clever man. And shall we leave Gorgias and Tisias undisturbed, who saw that probabilities are more to be esteemed than truths, who make small things seem great and great things small 274b. noble objects, no matter what happens to us. Phaedrus. Certainly. Socrates. We have, then, said enough about the art of speaking and that which is no art. Phaedrus. Assuredly. Socrates. But we have still to speak of propriety and impropriety in writing, how it should be done and how it is improper, have we not? Phaedrus. Yes. Socrates. Do you know how you can act or speak about rhetoric so as to please God best? Phaedrus. Not at all; do you? 274c. Socrates. I can tell something I have heard of the ancients; but whether it is true, they only know. But if we ourselves should find it out, should we care any longer for human opinions? Phaedrus. A ridiculous question! But tell me what you say you have heard. Socrates. I heard, then, that at Naucratis, in Egypt, was one of the ancient gods of that country, the one whose sacred bird is called the ibis, and the name of the god himself was Theuth. He it was who 275d. written words are of any use except to remind him who knows the matter about which they are written. Phaedrus. Very true. Socrates. Writing, Phaedrus, has this strange quality, and is very like painting; for the creatures of painting stand like living beings, but if one asks them a question, they preserve a solemn silence. And so it is with written words; you might think they spoke as if they had intelligence, but if you question them, wishing to know about their sayings, they always say only one and the same thing. And every word, when 276d. Socrates. No. The gardens of letters he will, it seems, plant for amusement, and will write, when he writes, to treasure up reminders for himself, when he comes to the forgetfulness of old age, and for others who follow the same path, and he will be pleased when he sees them putting forth tender leaves. When others engage in other amusements, refreshing themselves with banquets and kindred entertainments, he will pass the time in such pleasures as I have suggested. 279c. the wise man rich; and may I have such wealth as only the self-restrained man can bear or endure.—Do we need anything more, Phaedrus? For me that prayer is enough. Phaedrus. Let me also share in this prayer; for friends have all things in common. Socrates. Let us go. '. None |
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35. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle on demonstration (apodeixis, ἀπόδειξις) • Aristotle on logic/dialectic • Proclus criticism of Aristotle
Found in books: Cornelli (2013) 242, 243, 274, 295, 409; Ebrey and Kraut (2022) 37; Gerson and Wilberding (2022) 38, 157; d, Hoine and Martijn (2017) 186
16c. ΣΩ. ἣν δηλῶσαι μὲν οὐ πάνυ χαλεπόν, χρῆσθαι δὲ παγχάλεπον· πάντα γὰρ ὅσα τέχνης ἐχόμενα ἀνηυρέθη πώποτε διὰ ταύτης φανερὰ γέγονε. σκόπει δὲ ἣν λέγω. ΠΡΩ. λέγε μόνον. ΣΩ. θεῶν μὲν εἰς ἀνθρώπους δόσις, ὥς γε καταφαίνεται ἐμοί, ποθὲν ἐκ θεῶν ἐρρίφη διά τινος Προμηθέως ἅμα φανοτάτῳ τινὶ πυρί· καὶ οἱ μὲν παλαιοί, κρείττονες ἡμῶν καὶ ἐγγυτέρω θεῶν οἰκοῦντες, ταύτην φήμην παρέδοσαν, ὡς ἐξ ἑνὸς μὲν καὶ πολλῶν ὄντων τῶν ἀεὶ λεγομένων εἶναι, πέρας δὲ καὶ ἀπειρίαν ἐν αὑτοῖς σύμφυτον ἐχόντων. δεῖν'65a. ΣΩ. οὐκοῦν εἰ μὴ μιᾷ δυνάμεθα ἰδέᾳ τὸ ἀγαθὸν θηρεῦσαι, σὺν τρισὶ λαβόντες, κάλλει καὶ συμμετρίᾳ καὶ ἀληθείᾳ, λέγωμεν ὡς τοῦτο οἷον ἓν ὀρθότατʼ ἂν αἰτιασαίμεθʼ ἂν τῶν ἐν τῇ συμμείξει, καὶ διὰ τοῦτο ὡς ἀγαθὸν ὂν τοιαύτην αὐτὴν γεγονέναι. ΠΡΩ. ὀρθότατα μὲν οὖν. ΣΩ. ἤδη τοίνυν, ὦ Πρώταρχε, ἱκανὸς ἡμῖν γένοιτʼ ἂν ὁστισοῦν κριτὴς ἡδονῆς τε πέρι καὶ φρονήσεως, ὁπότερον '. None | 16c. Soc. One which is easy to point out, but very difficult to follow for through it all the inventions of art have been brought to light. See this is the road I mean. Pro. Go on what is it? Soc. A gift of gods to men, as I believe, was tossed down from some divine source through the agency of a Prometheus together with a gleaming fire; and the ancients, who were better than we and lived nearer the gods, handed down the tradition that all the things which are ever said to exist are sprung from one and many and have inherent in them the finite and the infinite. This being the way in which these things are arranged,'65a. let us run it down with three—beauty, proportion, and truth, and let us say that these, considered as one, may more properly than all other components of the mixture be regarded as the cause, and that through the goodness of these the mixture itself has been made good. Pro. Quite right. Soc. So now, Protarchus, any one would be able to judge about pleasure and wisdom, '. None |
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36. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 127, 129; Cornelli (2013) 262; Osborne (2001) 19; Wardy and Warren (2018) 127, 129
283d. τε καὶ ἐλλείψεως· ἡ γάρ που μετρητικὴ περὶ πάντʼ ἐστὶ ταῦτα. ΝΕ. ΣΩ. ναί. ΞΕ. διέλωμεν τοίνυν αὐτὴν δύο μέρη· δεῖ γὰρ δὴ πρὸς ὃ νῦν σπεύδομεν. ΝΕ. ΣΩ. λέγοις ἂν τὴν διαίρεσιν ὅπῃ. ΞΕ. τῇδε· τὸ μὲν κατὰ τὴν πρὸς ἄλληλα μεγέθους καὶ σμικρότητος κοινωνίαν, τὸ δὲ τὸ κατὰ τὴν τῆς γενέσεως ἀναγκαίαν οὐσίαν. ΝΕ. ΣΩ. πῶς λέγεις; ΞΕ. ἆρʼ οὐ κατὰ φύσιν δοκεῖ σοι τὸ μεῖζον μηδενὸς ἑτέρου δεῖν μεῖζον λέγειν ἢ τοῦ ἐλάττονος, καὶ τοὔλαττον αὖ 283e. τοῦ μείζονος ἔλαττον, ἄλλου δὲ μηδενός; ΝΕ. ΣΩ. ἔμοιγε. ΞΕ. τί δέ; τὸ τὴν τοῦ μετρίου φύσιν ὑπερβάλλον καὶ ὑπερβαλλόμενον ὑπʼ αὐτῆς ἐν λόγοις εἴτε καὶ ἐν ἔργοις ἆρʼ οὐκ αὖ λέξομεν ὡς ὄντως γιγνόμενον, ἐν ᾧ καὶ διαφέρουσι μάλιστα ἡμῶν οἵ τε κακοὶ καὶ οἱ ἀγαθοί; ΝΕ. ΣΩ. φαίνεται. ΞΕ. διττὰς ἄρα ταύτας οὐσίας καὶ κρίσεις τοῦ μεγάλου καὶ τοῦ σμικροῦ θετέον, ἀλλʼ οὐχ ὡς ἔφαμεν ἄρτι πρὸς ἄλληλα μόνον δεῖν, ἀλλʼ ὥσπερ νῦν εἴρηται μᾶλλον τὴν μὲν πρὸς ἄλληλα λεκτέον, τὴν δʼ αὖ πρὸς τὸ μέτριον· οὗ δὲ ἕνεκα, μαθεῖν ἆρʼ ἂν βουλοίμεθα; ΝΕ. ΣΩ. τί μήν; 284e. ΝΕ. ΣΩ. τοῦτο μὲν ὀρθῶς· ἀλλὰ τί δὴ τὸ μετὰ τοῦτο; ΞΕ. δῆλον ὅτι διαιροῖμεν ἂν τὴν μετρητικήν, καθάπερ ἐρρήθη, ταύτῃ δίχα τέμνοντες, ἓν μὲν τιθέντες αὐτῆς μόριον συμπάσας τέχνας ὁπόσαι τὸν ἀριθμὸν καὶ μήκη καὶ βάθη καὶ πλάτη καὶ ταχυτῆτας πρὸς τοὐναντίον μετροῦσιν, τὸ δὲ ἕτερον, ὁπόσαι πρὸς τὸ μέτριον καὶ τὸ πρέπον καὶ τὸν καιρὸν καὶ τὸ δέον καὶ πάνθʼ ὁπόσα εἰς τὸ μέσον ἀπῳκίσθη τῶν ἐσχάτων. ΝΕ. ΣΩ. καὶ μέγα γε ἑκάτερον τμῆμα εἶπες, καὶ πολὺ διαφέρον ἀλλήλοιν. ΞΕ. ὃ γὰρ ἐνίοτε, ὦ Σώκρατες, οἰόμενοι δή τι σοφὸν' '. None | 283d. for all of them may be regarded as the subjects of the art of measurement. Y. Soc. Yes. Str. Let us, then, divide that art into two parts; that is essential for our present purpose. Y. Soc. Please tell how to make the division. Str. In this way: one part is concerned with relative greatness or smallness, the other with the something without which production would not be possible. Y. Soc. What do you mean? Str. Do you not think that, by the nature of the case, we must say that the greater is greater than the less and than nothing else, 283e. and that the less is less than the greater and than nothing else? Y. Soc. Yes. Str. But must we not also assert the real existence of excess beyond the standard of the mean, and of inferiority to the mean, whether in words or deeds, and is not the chief difference between good men and bad found in such excess or deficiency? Y. Soc. That is clear. Str. Then we must assume that there are these two kinds of great and small, and these two ways of distinguishing between them; we must not, as we did a little while ago, say that they are relative to one another only, but rather, as we have just said, that one kind is relative in that way, and the other is relative to the standard of the mean. Should we care to learn the reason for this? Y. Soc. of course. 284e. Y. Soc. That is quite right. But what comes next? Str. We should evidently divide the science of measurement into two parts in accordance with what has been said. One part comprises all the arts which measure number, length, depth, breadth, and thickness in relation to their opposites; the other comprises those which measure them in relation to the moderate, the fitting, the opportune, the needful, and all the other standards that are situated in the mean between the extremes. Y. Soc. Both of your divisions are extensive, and there is a great difference between them. Str. Yes, for what many clever persons occasionally say, Socrates, fancying that it is a wise remark,' '. None |
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37. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, as supposed source for the Precepts • Aristotle, element theory • Aristotle, on proper respect for gods • Aristotle, on religious correctness
Found in books: Cornelli (2013) 301; Huffman (2019) 98; Lloyd (1989) 230; Mikalson (2010) 142; Putthoff (2016) 97
325c. μηδὲ θεραπευθεῖσιν εἰς ἀρετήν, καὶ πρὸς τῷ θανάτῳ χρημάτων τε δημεύσεις καὶ ὡς ἔπος εἰπεῖν συλλήβδην τῶν οἴκων ἀνατροπαί, ταῦτα δʼ ἄρα οὐ διδάσκονται οὐδʼ ἐπιμελοῦνται πᾶσαν ἐπιμέλειαν; οἴεσθαί γε χρή, ὦ Σώκρατες. ἐκ παίδων σμικρῶν ἀρξάμενοι, μέχρι οὗπερ ἂν ζῶσι, καὶ διδάσκουσι καὶ νουθετοῦσιν. ἐπειδὰν θᾶττον συνιῇ τις τὰ λεγόμενα, καὶ τροφὸς καὶ μήτηρ καὶ παιδαγωγὸς καὶ αὐτὸς'330b. ἕτερον, οὔτε αὐτὸ οὔτε ἡ δύναμις αὐτοῦ; ἢ δῆλα δὴ ὅτι οὕτως ἔχει, εἴπερ τῷ παραδείγματί γε ἔοικε;— ἀλλʼ οὕτως, ἔφη, ἔχει, ὦ Σώκρατες. —καὶ ἐγὼ εἶπον· οὐδὲν ἄρα ἐστὶν τῶν τῆς ἀρετῆς μορίων ἄλλο οἷον ἐπιστήμη, οὐδʼ οἷον δικαιοσύνη, οὐδʼ οἷον ἀνδρεία, οὐδʼ οἷον σωφροσύνη, οὐδʼ οἷον ὁσιότης.—οὐκ ἔφη.—φέρε δή, ἔφην ἐγώ, κοινῇ σκεψώμεθα ποῖόν τι αὐτῶν ἐστιν ἕκαστον. πρῶτον μὲν τὸ τοιόνδε· 356d. ἐν τούτῳ ἡμῖν ἦν τὸ εὖ πράττειν, ἐν τῷ τὰ μὲν μεγάλα μήκη καὶ πράττειν καὶ λαμβάνειν, τὰ δὲ σμικρὰ καὶ φεύγειν καὶ μὴ πράττειν, τίς ἂν ἡμῖν σωτηρία ἐφάνη τοῦ βίου; ἆρα ἡ μετρητικὴ τέχνη ἢ ἡ τοῦ φαινομένου δύναμις; ἢ αὕτη μὲν ἡμᾶς ἐπλάνα καὶ ἐποίει ἄνω τε καὶ κάτω πολλάκις μεταλαμβάνειν ταὐτὰ καὶ μεταμέλειν καὶ ἐν ταῖς πράξεσιν καὶ ἐν ταῖς αἱρέσεσιν τῶν μεγάλων τε καὶ σμικρῶν, ἡ δὲ μετρητικὴ ἄκυρον μὲν ἂν ἐποίησε τοῦτο τὸ φάντασμα, δηλώσασα '. None | 325c. if not instructed and cultivated in virtue—and not merely death, but confiscation of property and practically the entire subversion of their house—here they do not have them taught or take the utmost care of them? So at any rate we must conclude, Socrates.'330b. both in themselves and in their functions? Are they not evidently so, if the analogy holds? 356d. They would agree to this. Now if our welfare consisted in doing and choosing things of large dimensions, and avoiding and not doing those of small, what would be our salvation in life? Would it be the art of measurement, or the power of appearance? Is it not the latter that leads us astray, as we saw, and many a time causes us to take things topsy-turvy and to have to change our minds both in our conduct and in our choice of great or small? Whereas the art of measurement would have made this appearance ineffective, '. None |
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38. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Eudaimonia • Aristotle, Gregory of Nyssa • Aristotle, Metaphysics • Aristotle, Protrepticus • Aristotle, as supposed source for the Precepts • Aristotle, influenced by Plato • Aristotle, on eudaimonia • Aristotle, relationship to Pythagorean Precepts • Aristotle, ‘function argument’ • Plato, influence on Aristotle
Found in books: Bryan (2018) 116, 117, 118, 126, 127, 130, 132; Ebrey and Kraut (2022) 144, 322; Erler et al (2021) 33; Gerson and Wilberding (2022) 16; Gunderson (2022) 191; Huffman (2019) 96, 99; Kingsley Monti and Rood (2022) 319; Mikalson (2010) 8; Potter Suh and Holladay (2021) 451; Russell and Nesselrath (2014) 75; Tsouni (2019) 101, 149, 169; Wardy and Warren (2018) 116, 117, 118, 126, 127, 130, 132; Wolfsdorf (2020) 703
424a. δεῖ ταῦτα κατὰ τὴν παροιμίαν πάντα ὅτι μάλιστα κοινὰ τὰ φίλων ποιεῖσθαι. 436b. ἀδελφά, ἢ ὅλῃ τῇ ψυχῇ καθʼ ἕκαστον αὐτῶν πράττομεν, ὅταν ὁρμήσωμεν. ταῦτʼ ἔσται τὰ χαλεπὰ διορίσασθαι ἀξίως λόγου. 437c. εἰς ἐκεῖνά ποι ἂν θείης τὰ εἴδη τὰ νυνδὴ λεχθέντα; οἷον ἀεὶ τὴν τοῦ ἐπιθυμοῦντος ψυχὴν οὐχὶ ἤτοι ἐφίεσθαι φήσεις ἐκείνου οὗ ἂν ἐπιθυμῇ, ἢ προσάγεσθαι τοῦτο ὃ ἂν βούληταί οἱ γενέσθαι, ἢ αὖ, καθʼ ὅσον ἐθέλει τί οἱ πορισθῆναι, ἐπινεύειν τοῦτο πρὸς αὑτὴν ὥσπερ τινὸς ἐρωτῶντος, ἐπορεγομένην αὐτοῦ τῆς γενέσεως; 438b. του, τὰ μὲν ποιὰ ἄττα ποιοῦ τινός ἐστιν, ὡς ἐμοὶ δοκεῖ, τὰ δʼ αὐτὰ ἕκαστα αὐτοῦ ἑκάστου μόνον.' '517c. ἀγαθοῦ ἰδέα καὶ μόγις ὁρᾶσθαι, ὀφθεῖσα δὲ συλλογιστέα εἶναι ὡς ἄρα πᾶσι πάντων αὕτη ὀρθῶν τε καὶ καλῶν αἰτία, ἔν τε ὁρατῷ φῶς καὶ τὸν τούτου κύριον τεκοῦσα, ἔν τε νοητῷ αὐτὴ κυρία ἀλήθειαν καὶ νοῦν παρασχομένη, καὶ ὅτι δεῖ ταύτην ἰδεῖν τὸν μέλλοντα ἐμφρόνως πράξειν ἢ ἰδίᾳ ἢ δημοσίᾳ. 537c. τά τε χύδην μαθήματα παισὶν ἐν τῇ παιδείᾳ γενόμενα τούτοις συνακτέον εἰς σύνοψιν οἰκειότητός τε ἀλλήλων τῶν μαθημάτων καὶ τῆς τοῦ ὄντος φύσεως. 540b. καὶ ἑαυτοὺς κοσμεῖν τὸν ἐπίλοιπον βίον ἐν μέρει ἑκάστους, τὸ μὲν πολὺ πρὸς φιλοσοφίᾳ διατρίβοντας, ὅταν δὲ τὸ μέρος ἥκῃ, πρὸς πολιτικοῖς ἐπιταλαιπωροῦντας καὶ ἄρχοντας ἑκάστους τῆς πόλεως ἕνεκα, οὐχ ὡς καλόν τι ἀλλʼ ὡς ἀναγκαῖον πράττοντας, καὶ οὕτως ἄλλους ἀεὶ παιδεύσαντας τοιούτους, ἀντικαταλιπόντας τῆς πόλεως φύλακας, εἰς μακάρων νήσους ἀπιόντας οἰκεῖν· μνημεῖα δʼ αὐτοῖς καὶ θυσίας 540c. τὴν πόλιν δημοσίᾳ ποιεῖν, ἐὰν καὶ ἡ Πυθία συναναιρῇ, ὡς δαίμοσιν, εἰ δὲ μή, ὡς εὐδαίμοσί τε καὶ θείοις. 596a. βλεπόντων ἀμβλύτερον ὁρῶντες πρότεροι εἶδον.''. None | 424a. and the procreation of children and all that sort of thing should be made as far as possible the proverbial goods of friends that are common. Yes, that would be the best way, he said. And, moreover, said I, the state, if it once starts well, proceeds as it were in a cycle of growth. I mean that a sound nurture and education if kept up creates good natures in the state, and sound natures in turn receiving an education of this sort develop into better men than their predecessor 436b. and generation and their kind, or whether it is with the entire soul that we function in each case when we once begin. That is what is really hard to determine properly. I think so too, he said. Let us then attempt to define the boundary and decide whether they are identical with one another in this way. How? It is obvious that the same thing will never do or suffer opposites in the same respect in relation to the same thing and at the same time. So that if ever we find these contradictions in the functions of the mind 437c. just described? Will you not say, for example, that the soul of one who desires either strives for that which he desires or draws towards its embrace what it wishes to accrue to it; or again, in so far as it wills that anything be presented to it, nods assent to itself thereon as if someone put the question, striving towards its attainment? I would say so, he said. But what of not-willing and not consenting nor yet desiring, shall we not put these under the soul’s rejection and repulsion from itself and 438b. that of relative terms those that are somehow qualified are related to a qualified correlate, those that are severally just themselves to a correlate that is just itself. I don’t understand, he said. Don’t you understand, said I, that the greater is such as to be greater than something? Certainly. Is it not than the less? Yes. But the much greater than the much less. Is that not so? Yes. And may we add the one time greater than the one time less and that which will be greater than that which will be less? Surely. 440e. take note of this? of what? That what we now think about the spirited element is just the opposite of our recent surmise. For then we supposed it to be a part of the appetitive, but now, far from that, we say that, in the factions of the soul, it much rather marshals itself on the side of the reason. By all means, he said. Is it then distinct from this too, or is it a form of the rational, so that there are not three but two kinds in the soul, the rational and the appetitive, or just as in the city there were 449c. aid he. And for what reason, pray? said I. We think you are a slacker, he said, and are trying to cheat us out of a whole division, and that not the least, of the argument to avoid the trouble of expounding it, and expect to get away with it by observing thus lightly that, of course, in respect to women and children it is obvious to everybody that the possessions of friends will be in common. Well, isn’t that right, Adeimantus? I said. Yes, said he, but this word right, like other things, requires defining as to the way and manner of such a community. There might be many ways. Don’t, then, pass over the one 476c. They would, indeed. He, then, who believes in beautiful things, but neither believes in beauty itself nor is able to follow when someone tries to guide him to the knowledge of it—do you think that his life is a dream or a waking? Just consider. Is not the dream state, whether the man is asleep or awake, just this: the mistaking of resemblance for identity? I should certainly call that dreaming, he said. Well, then, take the opposite case: the man whose thought recognizes a beauty in itself, 517c. and that when seen it must needs point us to the conclusion that this is indeed the cause for all things of all that is right and beautiful, giving birth in the visible world to light, and the author of light and itself in the intelligible world being the authentic source of truth and reason, and that anyone who is to act wisely in private or public must have caught sight of this.” “I concur,” he said, “so far as I am able.” “Come then,” I said, “and join me in this further thought, and do not be surprised that those who have attained to this height are not willing to occupy themselves with the affairs of men, but their souls ever feel the upward urge and 520e. Impossible, he said: “for we shall be imposing just commands on men who are just. Yet they will assuredly approach office as an unavoidable necessity, and in the opposite temper from that of the present rulers in our cities.” “For the fact is, dear friend,” said I, “if you can discover a better way of life than office-holding 537c. and they will be required to gather the studies which they disconnectedly pursued as children in their former education into a comprehensive survey of their affinities with one another and with the nature of things.” “That, at any rate, he said, is the only instruction that abides with those who receive it.” “And it is also,” said I, “the chief test of the dialectical nature and its opposite. For he who can view things in their connection is a dialectician; he who cannot, is not.” “I concur,” he said. “With these qualities in mind,” I said, 540b. throughout the remainder of their lives, each in his turn, devoting the greater part of their time to the study of philosophy, but when the turn comes for each, toiling in the service of the state and holding office for the city’s sake, regarding the task not as a fine thing but a necessity; and so, when each generation has educated others like themselves to take their place as guardians of the state, they shall depart to the Islands of the Blest and there dwell. And the state shall establish public memorial 540c. and sacrifices for them as to divinities if the Pythian oracle approves or, if not, as to divine and godlike men.” “A most beautiful finish, Socrates, you have put upon your rulers, as if you were a statuary.” “And on the women too, Glaucon,” said I; “for you must not suppose that my words apply to the men more than to all women who arise among them endowed with the requisite qualities.” “That is right,” he said, “if they are to share equally in all things with the men as we laid it down.” 596a. that the dimmer vision sees things in advance of the keener. That is so, he said; but in your presence I could not even be eager to try to state anything that appears to me, but do you yourself consider it. Shall we, then, start the inquiry at this point by our customary procedure? We are in the habit, I take it, of positing a single idea or form in the case of the various multiplicities to which we give the same name. Do you not understand? I do. In the present case, then, let us take any multiplicity you please;' '. None |
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39. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 126, 129; Erler et al (2021) 29, 109; Wardy and Warren (2018) 126, 129
255c. ἀμφότερα οὕτως αὐτὰ ταὐτὸν ὡς ὄντα προσεροῦμεν. ΘΕΑΙ. ἀλλὰ μὴν τοῦτό γε ἀδύνατον. ΞΕ. ἀδύνατον ἄρα ταὐτὸν καὶ τὸ ὂν ἓν εἶναι. ΘΕΑΙ. σχεδόν. ΞΕ. τέταρτον δὴ πρὸς τοῖς τρισὶν εἴδεσιν τὸ ταὐτὸν τιθῶμεν; ΘΕΑΙ. πάνυ μὲν οὖν. ΞΕ. τί δέ; τὸ θάτερον ἆρα ἡμῖν λεκτέον πέμπτον; ἢ τοῦτο καὶ τὸ ὂν ὡς δύʼ ἄττα ὀνόματα ἐφʼ ἑνὶ γένει διανοεῖσθαι δεῖ; ΘΕΑΙ. τάχʼ ἄν. ΞΕ. ἀλλʼ οἶμαί σε συγχωρεῖν τῶν ὄντων τὰ μὲν αὐτὰ καθʼ αὑτά, τὰ δὲ πρὸς ἄλλα ἀεὶ λέγεσθαι. ΘΕΑΙ. τί δʼ οὔ; 255d. ΞΕ. τὸ δέ γʼ ἕτερον ἀεὶ πρὸς ἕτερον· ἦ γάρ; ΘΕΑΙ. οὕτως. ΞΕ. οὐκ ἄν, εἴ γε τὸ ὂν καὶ τὸ θάτερον μὴ πάμπολυ διεφερέτην· ἀλλʼ εἴπερ θάτερον ἀμφοῖν μετεῖχε τοῖν εἰδοῖν ὥσπερ τὸ ὄν, ἦν ἄν ποτέ τι καὶ τῶν ἑτέρων ἕτερον οὐ πρὸς ἕτερον· νῦν δὲ ἀτεχνῶς ἡμῖν ὅτιπερ ἂν ἕτερον ᾖ, συμβέβηκεν ἐξ ἀνάγκης ἑτέρου τοῦτο ὅπερ ἐστὶν εἶναι. ΘΕΑΙ. λέγεις καθάπερ ἔχει. ΞΕ. πέμπτον δὴ τὴν θατέρου φύσιν λεκτέον ἐν τοῖς' '. None | 255c. ince they are. Theaet. But surely that is impossible. Str. Then it is impossible for being and the same to be one. Theaet. Pretty nearly. Str. So we shall consider the same a fourth class in addition to the other three? Theaet. Certainly. Str. Then shall we call the other a fifth class? Or must we conceive of this and being as two names for one class? Theaet. May be. Str. But I fancy you admit that among the entities some are always conceived as absolute, and some as relative. Theaet. of course. 255d. Str. And other is always relative to other, is it not? Theaet. Yes. Str. It would not be so, if being and the other were not utterly different. If the other, like being, partook of both absolute and relative existence, there would be also among the others that exist another not in relation to any other; but as it is, we find that whatever is other is just what it is through compulsion of some other. Theaet. The facts are as you say. Str. Then we must place the nature of the other as a fifth' '. None |
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40. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, and eudaimonism • Aristotle, and good speech • Aristotle, influenced by Plato • Aristotle, on daimones • Aristotle, on dearness to gods • Aristotle, on eudaimonia • Cicero, on Plato and Aristotle • Plato, influence on Aristotle • good speech, Aristotle on
Found in books: Bryan (2018) 123, 126, 127; Cornelli (2013) 324; Huffman (2019) 132; Joosse (2021) 65; Long (2006) 295; Mikalson (2010) 8, 60, 184; Wardy and Warren (2018) 123, 126, 127
188b. οἵ τε γὰρ λοιμοὶ φιλοῦσι γίγνεσθαι ἐκ τῶν τοιούτων καὶ ἄλλα ἀνόμοια πολλὰ νοσήματα καὶ τοῖς θηρίοις καὶ τοῖς φυτοῖς· καὶ γὰρ πάχναι καὶ χάλαζαι καὶ ἐρυσῖβαι ἐκ πλεονεξίας καὶ ἀκοσμίας περὶ ἄλληλα τῶν τοιούτων γίγνεται ἐρωτικῶν, ὧν ἐπιστήμη περὶ ἄστρων τε φορὰς καὶ ἐνιαυτῶν ὥρας ἀστρονομία καλεῖται. ἔτι τοίνυν καὶ αἱ θυσίαι πᾶσαι καὶ οἷς μαντικὴ ἐπιστατεῖ—ταῦτα δʼ ἐστὶν ἡ περὶ θεούς τε' 210e. τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν '. None | 188b. and wrong does he wreak. For at these junctures are wont to arise pestilences and many other varieties of disease in beasts and herbs; likewise hoar-frosts, hails, and mildews, which spring from mutual encroachments and disturbances in such love-connections as are studied in relation to the motions of the stars and the yearly seasons by what we term astronomy. So further, all sacrifices and ceremonies controlled by divination,' 210e. aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent '. None |
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41. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle on epistemology • Aristotle, • Aristotle, and scepticism • Aristotle, god of • Aristotle, influenced by Plato • Aristotle, intellect • Aristotle, on dearness to gods • Aristotle, on eudaimonia • Aristotle, on philosophy and thauma • Aristotle, on value and commensurability • Cicero, on Plato and Aristotle • Man Measure Statement (Protagoras), Aristotle and • Plato, influence on Aristotle • friendship (philia), in Aristotle • money, Aristotle on
Found in books: Bett (2019) 136; Bryan (2018) 127, 129; Ebrey and Kraut (2022) 144; Erler et al (2021) 82; Fowler (2014) 134, 159; Gerson and Wilberding (2022) 365; Joosse (2021) 55, 57; Lightfoot (2021) 1; Long (2006) 55, 294; Mikalson (2010) 197, 198; Putthoff (2016) 97; Robbins et al (2017) 304; Wardy and Warren (2018) 127, 129; Wolfsdorf (2020) 104; d, Hoine and Martijn (2017) 206
151e. τις ἔχει λέγειν. δοκεῖ οὖν μοι ὁ ἐπιστάμενός τι αἰσθάνεσθαι τοῦτο ὃ ἐπίσταται, καὶ ὥς γε νυνὶ φαίνεται, οὐκ ἄλλο τί ἐστιν ἐπιστήμη ἢ αἴσθησις. ΣΩ. εὖ γε καὶ γενναίως, ὦ παῖ· χρὴ γὰρ οὕτως ἀποφαινόμενον λέγειν. ἀλλὰ φέρε δὴ αὐτὸ κοινῇ σκεψώμεθα, γόνιμον ἢ ἀνεμιαῖον τυγχάνει ὄν. αἴσθησις, φῄς, ἐπιστήμη; ΘΕΑΙ. ναί. ΣΩ. κινδυνεύεις μέντοι λόγον οὐ φαῦλον εἰρηκέναι περὶ' 155a. οὐ δυσκολαίνοντες ἀλλὰ τῷ ὄντι ἡμᾶς αὐτοὺς ἐξετάζοντες, ἅττα ποτʼ ἐστὶ ταῦτα τὰ φάσματα ἐν ἡμῖν; ὧν πρῶτον ἐπισκοποῦντες φήσομεν, ὡς ἐγὼ οἶμαι, μηδέποτε μηδὲν ἂν μεῖζον μηδὲ ἔλαττον γενέσθαι μήτε ὄγκῳ μήτε ἀριθμῷ, ἕως ἴσον εἴη αὐτὸ ἑαυτῷ. οὐχ οὕτως; ΘΕΑΙ. ναί. ΣΩ. δεύτερον δέ γε, ᾧ μήτε προστιθοῖτο μήτε ἀφαιροῖτο, τοῦτο μήτε αὐξάνεσθαί ποτε μήτε φθίνειν, ἀεὶ δὲ ἴσον εἶναι. ΘΕΑΙ. κομιδῇ μὲν οὖν. 155d. ΣΩ. Θεόδωρος γάρ, ὦ φίλε, φαίνεται οὐ κακῶς τοπάζειν περὶ τῆς φύσεώς σου. μάλα γὰρ φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν. ἀλλὰ πότερον μανθάνεις ἤδη διʼ ὃ ταῦτα τοιαῦτʼ ἐστὶν ἐξ ὧν τὸν Πρωταγόραν φαμὲν λέγειν, ἢ οὔπω; ΘΕΑΙ. οὔπω μοι δοκῶ. ΣΩ. χάριν οὖν μοι εἴσῃ ἐάν σοι ἀνδρός, μᾶλλον δὲ ἀνδρῶν ὀνομαστῶν τῆς διανοίας τὴν ἀλήθειαν ἀποκεκρυμμένην 183a. ΘΕΟ. ἐοίκατε. ΣΩ. καλὸν ἂν ἡμῖν συμβαίνοι τὸ ἐπανόρθωμα τῆς ἀποκρίσεως, προθυμηθεῖσιν ἀποδεῖξαι ὅτι πάντα κινεῖται, ἵνα δὴ ἐκείνη ἡ ἀπόκρισις ὀρθὴ φανῇ. τὸ δʼ, ὡς ἔοικεν, ἐφάνη, εἰ πάντα κινεῖται, πᾶσα ἀπόκρισις, περὶ ὅτου ἄν τις ἀποκρίνηται, ὁμοίως ὀρθὴ εἶναι, οὕτω τʼ ἔχειν φάναι καὶ μὴ οὕτω, εἰ δὲ βούλει, γίγνεσθαι, ἵνα μὴ στήσωμεν αὐτοὺς τῷ λόγῳ. ΘΕΟ. ὀρθῶς λέγεις. ΣΩ. πλήν γε, ὦ Θεόδωρε, ὅτι οὕτω τε εἶπον καὶ οὐχ οὕτω. δεῖ δὲ οὐδὲ τοῦτο τὸ οὕτω λέγειν—οὐδὲ '. None | 151e. SOC. Good! Excellent, my boy! That is the way one ought to speak out. But come now, let us examine your utterance together, and see whether it is a real offspring or a mere wind-egg. Perception, you say, is knowledge? THEAET. Yes. SOC. And, indeed, if I may venture to say so, it is not a bad description of knowledge' 155a. THEAET. Yes. SOC. And secondly, that anything to which nothing is added and from which nothing is subtracted, is neither increased nor diminished, but is always equal. THEAET. Certainly. 155d. SOC. Theodorus seems to be a pretty good guesser about your nature. For this feeling of wonder shows that you are a philosopher, since wonder is the only beginning of philosophy, and he who said that Iris was the child of Thaumas made a good genealogy. But do you begin to understand why these things are so, according to the doctrine we attribute to Protagoras, or do you not as yet? THEAET. Not yet, I think. SOC. And will you be grateful to me if I help you 183a. THEO. So it seems. SOC. This would be a fine result of the correction of our answer, when we were so eager to show that all things are in motion, just for the purpose of making that answer prove to be correct. But this, I think, did prove to be true, that if all things are in motion, every answer to any question whatsoever is equally correct, and we may say it is thus or not thus—or, if you prefer, becomes thus, to avoid giving them fixity by using the word is. THEO. You are right. SOC. Except, Theodorus, that I said thus, and not thus ; but we ought not even to say thus ; '. None |
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42. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotelism • Aristotle • Aristotle on Intellect (nous, νοῦς) • Aristotle on intellect • Aristotle on mathematics • Aristotle, • Aristotle, Categories • Aristotle, Platonic source • Aristotle, as advocate of teleology • Aristotle, harmonised with Plato • Aristotle, influenced by Plato • Aristotle, intellect • Aristotle, on beneficence of gods • Aristotle, on choice (αἵρεσις) • Aristotle, on dearness to gods • Aristotle, on eudaimonia • Aristotle, on kosmos • Aristotle, on nature (physis) • Aristotle, on self-sufficiency • Aristotle, theory of time posited by • Plato and Aristotle on mathematics/mathematical • Plato, harmonised with Aristotle • Plato, influence on Aristotle • choice (αἵρεσις), Aristotle on • god (theoi, θεοί) in Aristotle • luck/chance (τύχη), Aristotle on • nature, as conceived by Aristotle
Found in books: Albrecht (2014) 354, 357; Bartels (2017) 43; Brouwer and Vimercati (2020) 4; Bryan (2018) 94; Cornelli (2013) 266, 267, 334, 406; Dijkstra and Raschle (2020) 272; Dillon and Timotin (2015) 135; Edmonds (2019) 329; Eidinow and Kindt (2015) 654; Erler et al (2021) 19, 22, 44, 108, 114; Fowler (2014) 187, 267, 268, 269, 275, 277; Frede and Laks (2001) 35, 66, 68; Geljon and Runia (2019) 166; Gerson and Wilberding (2022) 39, 134, 173, 190, 210, 221, 240, 381; Goldhill (2022) 167; Horkey (2019) 100, 145, 186, 276, 280; Joosse (2021) 182; Jorgenson (2018) 24; Long (2019) 66, 67, 69; Marmodoro and Prince (2015) 38, 39, 117; Mikalson (2010) 41, 249; Putthoff (2016) 97; Vazques and Ross (2022) 64, 69; Wardy and Warren (2018) 94; Wilson (2018) 11; Xenophontos and Marmodoro (2021) 18; d, Hoine and Martijn (2017) 118, 168, 242
27d. δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.' 28b. οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ 29d. ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν, ὥστε περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν. ΣΩ. ἄριστα, ὦ Τίμαιε, παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. ΤΙ. λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν 29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 30b. λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ 30d. κόσμος ἡμᾶς ὅσα τε ἄλλα θρέμματα συνέστηκεν ὁρατά. ΤΙ. τῷ γὰρ τῶν νοουμένων καλλίστῳ καὶ κατὰ πάντα τελέῳ μάλιστα αὐτὸν ὁ θεὸς ὁμοιῶσαι βουληθεὶς ζῷον ἓν ὁρατόν, πάνθʼ ὅσα 32c. καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγεννήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὥστε εἰς ταὐτὸν αὑτῷ συνελθὸν ἄλυτον ὑπό του ἄλλου πλὴν ὑπὸ τοῦ συνδήσαντος γενέσθαι. 33c. πᾶν ἔξωθεν αὐτὸ ἀπηκριβοῦτο πολλῶν χάριν. ὀμμάτων τε γὰρ ἐπεδεῖτο οὐδέν, ὁρατὸν γὰρ οὐδὲν ὑπελείπετο ἔξωθεν, οὐδʼ ἀκοῆς, οὐδὲ γὰρ ἀκουστόν· πνεῦμά τε οὐκ ἦν περιεστὸς δεόμενον ἀναπνοῆς, οὐδʼ αὖ τινος ἐπιδεὲς ἦν ὀργάνου σχεῖν ᾧ τὴν μὲν εἰς ἑαυτὸ τροφὴν δέξοιτο, τὴν δὲ πρότερον ἐξικμασμένην ἀποπέμψοι πάλιν. ἀπῄει τε γὰρ οὐδὲν οὐδὲ προσῄειν αὐτῷ ποθεν—οὐδὲ γὰρ ἦν—αὐτὸ γὰρ ἑαυτῷ τροφὴν τὴν ἑαυτοῦ φθίσιν παρέχον καὶ πάντα ἐν ἑαυτῷ καὶ ὑφʼ 35a. συνεστήσατο ἐκ τῶνδέ τε καὶ τοιῷδε τρόπῳ. ΤΙ. τῆς ἀμερίστου καὶ ἀεὶ κατὰ ταὐτὰ ἐχούσης οὐσίας καὶ τῆς αὖ περὶ τὰ σώματα γιγνομένης μεριστῆς τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο οὐσίας εἶδος, τῆς τε ταὐτοῦ φύσεως αὖ πέρι καὶ τῆς τοῦ ἑτέρου, καὶ κατὰ ταὐτὰ συνέστησεν ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ τὰ σώματα μεριστοῦ· καὶ τρία λαβὼν αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν, τὴν θατέρου φύσιν δύσμεικτον οὖσαν εἰς ταὐτὸν συναρμόττων βίᾳ. 38b. τό τε γεγονὸς εἶναι γεγονὸς καὶ τὸ γιγνόμενον εἶναι γιγνόμενον, ἔτι τε τὸ γενησόμενον εἶναι γενησόμενον καὶ τὸ μὴ ὂν μὴ ὂν εἶναι, ὧν οὐδὲν ἀκριβὲς λέγομεν. περὶ μὲν οὖν τούτων τάχʼ ἂν οὐκ εἴη καιρὸς πρέπων ἐν τῷ παρόντι διακριβολογεῖσθαι. 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 40b. τὰ αὐτὰ ἑαυτῷ διανοουμένῳ, τὴν δὲ εἰς τὸ πρόσθεν, ὑπὸ τῆς ταὐτοῦ καὶ ὁμοίου περιφορᾶς κρατουμένῳ· τὰς δὲ πέντε κινήσεις ἀκίνητον καὶ ἑστός, ἵνα ὅτι μάλιστα αὐτῶν ἕκαστον γένοιτο ὡς ἄριστον. ἐξ ἧς δὴ τῆς αἰτίας γέγονεν ὅσʼ ἀπλανῆ τῶν ἄστρων ζῷα θεῖα ὄντα καὶ ἀίδια καὶ κατὰ ταὐτὰ ἐν ταὐτῷ στρεφόμενα ἀεὶ μένει· τὰ δὲ τρεπόμενα καὶ πλάνην τοιαύτην ἴσχοντα, καθάπερ ἐν τοῖς πρόσθεν ἐρρήθη, κατʼ ἐκεῖνα γέγονεν. γῆν δὲ τροφὸν μὲν ἡμετέραν, ἰλλομένην δὲ 41a. τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε— 41b. δεθὲν πᾶν λυτόν, τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ· διʼ ἃ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν, οὔτι μὲν δὴ λυθήσεσθέ γε οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἷς ὅτʼ ἐγίγνεσθε συνεδεῖσθε. νῦν οὖν ὃ λέγω πρὸς ὑμᾶς ἐνδεικνύμενος, μάθετε. θνητὰ ἔτι γένη λοιπὰ τρία ἀγέννητα· τούτων δὲ μὴ γενομένων οὐρανὸς ἀτελὴς ἔσται· τὰ γὰρ ἅπαντʼ ἐν 41e. ἔνειμέν θʼ ἑκάστην πρὸς ἕκαστον, καὶ ἐμβιβάσας ὡς ἐς ὄχημα τὴν τοῦ παντὸς φύσιν ἔδειξεν, νόμους τε τοὺς εἱμαρμένους εἶπεν αὐταῖς, ὅτι γένεσις πρώτη μὲν ἔσοιτο τεταγμένη μία πᾶσιν, ἵνα μήτις ἐλαττοῖτο ὑπʼ αὐτοῦ, δέοι δὲ σπαρείσας αὐτὰς εἰς τὰ προσήκοντα ἑκάσταις ἕκαστα ὄργανα χρόνων 47a. δεδώρηται, μετὰ τοῦτο ῥητέον. ὄψις δὴ κατὰ τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελίας γέγονεν ἡμῖν, ὅτι τῶν νῦν λόγων περὶ τοῦ παντὸς λεγομένων οὐδεὶς ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε ἥλιον μήτε οὐρανὸν ἰδόντων. νῦν δʼ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι μῆνές τε καὶ ἐνιαυτῶν περίοδοι καὶ ἰσημερίαι καὶ τροπαὶ μεμηχάνηνται μὲν ἀριθμόν, χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς φύσεως ζήτησιν ἔδοσαν· ἐξ ὧν 47b. ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς 47c. ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς 48a. οὖν ἡ τοῦδε τοῦ κόσμου γένεσις ἐξ ἀνάγκης τε καὶ νοῦ συστάσεως ἐγεννήθη· νοῦ δὲ ἀνάγκης ἄρχοντος τῷ πείθειν αὐτὴν τῶν γιγνομένων τὰ πλεῖστα ἐπὶ τὸ βέλτιστον ἄγειν, ταύτῃ κατὰ ταῦτά τε διʼ ἀνάγκης ἡττωμένης ὑπὸ πειθοῦς ἔμφρονος οὕτω κατʼ ἀρχὰς συνίστατο τόδε τὸ πᾶν. εἴ τις οὖν ᾗ γέγονεν κατὰ ταῦτα ὄντως ἐρεῖ, μεικτέον καὶ τὸ τῆς πλανωμένης εἶδος αἰτίας, ᾗ φέρειν πέφυκεν· ὧδε οὖν πάλιν 48e. ἐπικαλεσάμενοι πάλιν ἀρχώμεθα λέγειν. ΤΙ. τὰ μὲν γὰρ δύο ἱκανὰ ἦν ἐπὶ τοῖς ἔμπροσθεν λεχθεῖσιν, ἓν μὲν ὡς παραδείγματος εἶδος ὑποτεθέν, νοητὸν καὶ ἀεὶ κατὰ ταὐτὰ ὄν, μίμημα δὲ 50c. μορφὴν οὐδεμίαν ποτὲ οὐδενὶ τῶν εἰσιόντων ὁμοίαν εἴληφεν οὐδαμῇ οὐδαμῶς· ἐκμαγεῖον γὰρ φύσει παντὶ κεῖται, κινούμενόν τε καὶ διασχηματιζόμενον ὑπὸ τῶν εἰσιόντων, φαίνεται δὲ διʼ ἐκεῖνα ἄλλοτε ἀλλοῖον—τὰ δὲ εἰσιόντα καὶ ἐξιόντα τῶν ὄντων ἀεὶ μιμήματα, τυπωθέντα ἀπʼ αὐτῶν τρόπον τινὰ δύσφραστον καὶ θαυμαστόν, ὃν εἰς αὖθις μέτιμεν. ἐν δʼ οὖν τῷ παρόντι χρὴ γένη διανοηθῆναι τριττά, τὸ μὲν 53c. ἀήθει λόγῳ πρὸς ὑμᾶς δηλοῦν, ἀλλὰ γὰρ ἐπεὶ μετέχετε τῶν κατὰ παίδευσιν ὁδῶν διʼ ὧν ἐνδείκνυσθαι τὰ λεγόμενα ἀνάγκη, συνέψεσθε. 53d. τριγώνοιν, μίαν μὲν ὀρθὴν ἔχοντος ἑκατέρου γωνίαν, τὰς δὲ ὀξείας· ὧν τὸ μὲν ἕτερον ἑκατέρωθεν ἔχει μέρος γωνίας ὀρθῆς πλευραῖς ἴσαις διῃρημένης, τὸ δʼ ἕτερον ἀνίσοις ἄνισα μέρη νενεμημένης. ταύτην δὴ πυρὸς ἀρχὴν καὶ τῶν ἄλλων σωμάτων ὑποτιθέμεθα κατὰ τὸν μετʼ ἀνάγκης εἰκότα λόγον πορευόμενοι· τὰς δʼ ἔτι τούτων ἀρχὰς ἄνωθεν θεὸς οἶδεν καὶ ἀνδρῶν ὃς ἂν ἐκείνῳ φίλος ᾖ. δεῖ δὴ λέγειν ποῖα 70a. γυναικῶν, τὴν δὲ ἀνδρῶν χωρὶς οἴκησιν, τὰς φρένας διάφραγμα εἰς τὸ μέσον αὐτῶν τιθέντες. τὸ μετέχον οὖν τῆς ψυχῆς ἀνδρείας καὶ θυμοῦ, φιλόνικον ὄν, κατῴκισαν ἐγγυτέρω τῆς κεφαλῆς μεταξὺ τῶν φρενῶν τε καὶ αὐχένος, ἵνα τοῦ λόγου κατήκοον ὂν κοινῇ μετʼ ἐκείνου βίᾳ τὸ τῶν ἐπιθυμιῶν κατέχοι γένος, ὁπότʼ ἐκ τῆς ἀκροπόλεως τῷ τʼ ἐπιτάγματι καὶ λόγῳ μηδαμῇ πείθεσθαι ἑκὸν ἐθέλοι· τὴν δὲ δὴ καρδίαν 70b. ἅμμα τῶν φλεβῶν καὶ πηγὴν τοῦ περιφερομένου κατὰ πάντα τὰ μέλη σφοδρῶς αἵματος εἰς τὴν δορυφορικὴν οἴκησιν κατέστησαν, ἵνα, ὅτε ζέσειεν τὸ τοῦ θυμοῦ μένος, τοῦ λόγου παραγγείλαντος ὥς τις ἄδικος περὶ αὐτὰ γίγνεται πρᾶξις ἔξωθεν ἢ καί τις ἀπὸ τῶν ἔνδοθεν ἐπιθυμιῶν, ὀξέως διὰ πάντων τῶν στενωπῶν πᾶν ὅσον αἰσθητικὸν ἐν τῷ σώματι, τῶν τε παρακελεύσεων καὶ ἀπειλῶν αἰσθανόμενον, γίγνοιτο ἐπήκοον καὶ ἕποιτο πάντῃ, καὶ τὸ βέλτιστον οὕτως ἐν αὐτοῖς 70c. πᾶσιν ἡγεμονεῖν ἐῷ. τῇ δὲ δὴ πηδήσει τῆς καρδίας ἐν τῇ τῶν δεινῶν προσδοκίᾳ καὶ τῇ τοῦ θυμοῦ ἐγέρσει, προγιγνώσκοντες ὅτι διὰ πυρὸς ἡ τοιαύτη πᾶσα ἔμελλεν οἴδησις γίγνεσθαι τῶν θυμουμένων, ἐπικουρίαν αὐτῇ μηχανώμενοι τὴν τοῦ πλεύμονος ἰδέαν ἐνεφύτευσαν, πρῶτον μὲν μαλακὴν καὶ ἄναιμον, εἶτα σήραγγας ἐντὸς ἔχουσαν οἷον σπόγγου κατατετρημένας, ἵνα τό τε πνεῦμα καὶ τὸ πῶμα δεχομένη, 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν 90b. ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ 90c. φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις 90d. καὶ περιφοραί· ταύταις δὴ συνεπόμενον ἕκαστον δεῖ, τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. '. None | 27d. ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.' 28b. be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible 29d. and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it. Soc. Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme. Tim. Let us now state the Cause wherefore He that constructed it 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 30b. none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. 30d. that have been fashioned. Tim. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. 32c. and out of these materials, such in kind and four in number, the body of the Cosmos was harmonized by proportion and brought into existence. These conditions secured for it Amity, so that being united in identity with itself it became indissoluble by any agent other than Him who had bound it together. 33c. For of eyes it had no need, since outside of it there was nothing visible left over; nor yet of hearing, since neither was there anything audible; nor was there any air surrounding it which called for respiration; nor, again, did it need any organ whereby it might receive the food that entered and evacuate what remained undigested. For nothing went out from it or came into it from any side, since nothing existed; for it was so designed as to supply its own wastage as food for itself, 35a. and in the fashion which I shall now describe. Tim. and remains always the same and the Being which is transient and divisible in bodies, He blended a third form of Being compounded out of the twain, that is to say, out of the Same and the Other; and in like manner He compounded it midway between that one of them which is indivisible and that one which is divisible in bodies. And He took the three of them, and blent them all together into one form, by forcing the Other into union with the Same, in spite of its being naturally difficult to mix. 38b. that what is become is become, and what is becoming is becoming, and what is about to become is about to become, and what is non-existent is non-existent; but none of these expressions is accurate. But the present is not, perhaps, a fitting occasion for an exact discussion of these matters. 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 40b. and the other is a forward motion due to its being dominated by the revolution of the Same and Similar; but in respect of the other five motions they are at rest and move not, so that each of them may attain the greatest possible perfection. From this cause, then, came into existence all those unwandering stars which are living creatures divine and eternal and abide for ever revolving uniformly in the same spot; and those which keep swerving and wandering have been generated in the fashion previously described. And Earth, our nurse, which is globed around the pole that stretches through all, 41a. and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. 41b. yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if 41e. and setting them each as it were in a chariot He showed them the nature of the Universe, and declared unto them the laws of destiny,—namely, how that the first birth should be one and the same ordained for all, in order that none might be slighted by Him; and how it was needful that they, when sown each into his own proper organ of time, should grow into the most god-fearing of living creatures; 47a. benefit effected by them, for the sake of which God bestowed them upon us. Vision, in my view, is the cause of the greatest benefit to us, inasmuch as none of the accounts now given concerning the Universe would ever have been given if men had not seen the stars or the sun or the heaven. But as it is, the vision of day and night and of months and circling years has created the art of number and has given us not only the notion of Time but also means of research into the nature of the Universe. From these we have procured Philosophy in all its range, 47b. than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those, 47c. the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves. 48a. For, in truth, this Cosmos in its origin was generated as a compound, from the combination of Necessity and Reason. And inasmuch as Reason was controlling Necessity by persuading her to conduct to the best end the most part of the things coming into existence, thus and thereby it came about, through Necessity yielding to intelligent persuasion, that this Universe of ours was being in this wise constructed at the beginning. Wherefore if one is to declare how it actually came into being on this wise, he must include also the form of the Errant Cause, in the way that it really acts. To this point, therefore, we must return, 48e. to a conclusion based on likelihood, and thus begin our account once more. Tim. For our former exposition those two were sufficient, one of them being assumed as a Model Form, intelligible and ever uniformly existent, 50c. the same account must be given. It must be called always by the same name; for from its own proper quality it never departs at all for while it is always receiving all things, nowhere and in no wise does it assume any shape similar to any of the things that enter into it. For it is laid down by nature as a molding-stuff for everything, being moved and marked by the entering figures, and because of them it appears different at different times. And the figures that enter and depart are copies of those that are always existent, being stamped from them in a fashion marvellous and hard to describe, which we shall investigate hereafter. 53c. of each of these Kinds which I must endeavor to explain to you in an exposition of an unusual type; yet, inasmuch as you have some acquaintance with the technical method which I must necessarily employ in my exposition, you will follow me. 53d. Now all triangles derive their origin from two triangles, each having one angle right and the others acute; and the one of these triangles has on each side half a right angle marked off by equal sides, while the other has the right angle divided into unequal parts by unequal sides. These we lay down as the principles of fire and all the other bodies, proceeding according to a method in which the probable is combined with the necessary; but the principles which are still higher than these are known only to God and the man who is dear to God. 70a. as if to fence off two separate chambers, for men and for women—by placing the midriff between them as a screen. That part of the soul, then, which partakes of courage and spirit, since it is a lover of victory, they planted more near to the head, between the midriff and the neck, in order that it might hearken to the reason, and, in conjunction therewith, might forcibly subdue the tribe of the desires whensoever they should utterly refuse to yield willing obedience to the word of command from the citadel of reason. And the heart, 70b. which is the junction of the veins and the fount of the blood which circulates vigorously through all the limbs, they appointed to be the chamber of the bodyguard, to the end that when the heat of the passion boils up, as soon as reason passes the word round that some unjust action is being done which affects them, either from without or possibly even from the interior desires, every organ of sense in the body might quickly perceive through all the channels both the injunctions and the threats and in all ways obey and follow them, thus allowing their best part 70c. to be the leader of them all. And as a means of relief for the leaping of the heart, in times when dangers are expected and passion is excited—since they knew that all such swelling of the passionate parts would arise from the action of fire,—they contrived and implanted the form of the lungs. This is, in the first place, soft and bloodless; and, moreover, it contains within it perforated cavities like those of a sponge, so that, when it receives the breath and the drink, it might have a cooling effect and furnish relief and comfort 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90b. keeps upright our whole body. 90c. must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion 90d. are the intellections and revolutions of the Universe. These each one of us should follow, rectifying the revolutions within our head, which were distorted at our birth, by learning the harmonies and revolutions of the Universe, and thereby making the part that thinks like unto the object of its thought, in accordance with its original nature, and having achieved this likeness attain finally to that goal of life which is set before men by the gods as the most good both for the present and for the time to come. '. None |
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43. Sophocles, Ajax, 646-647 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on tragedy
Found in books: Castagnoli and Ceccarelli (2019) 7; Jouanna (2018) 715; Álvarez (2019) 93
| 646. All things the long and countless years first draw from darkness, and then bury from light; and there is nothing which man should not expect: the dread power of oath is conquered, as is unyielding will.'647. All things the long and countless years first draw from darkness, and then bury from light; and there is nothing which man should not expect: the dread power of oath is conquered, as is unyielding will. '. None |
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44. Sophocles, Antigone, 77, 1169 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on hybris • Aristotle, on natural law • Rhetoric (Aristotle), on natural law
Found in books: Barbato (2020) 190; Budelmann (1999) 218; Jouanna (2018) 397; Rutter and Sparkes (2012) 153
| 77. that I must serve the dead than the living, since in that world I will rest forever. But if you so choose, continue to dishonor what the gods in honor have established.
1169. And now all this has been lost. When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant’s pomp! But if there is no joy''. None |
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45. Sophocles, Oedipus At Colonus, 864, 1338 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on tragedy
Found in books: Amendola (2022) 366; Budelmann (1999) 218; Jouanna (2018) 715
| 864. Voice of shamelessness! Will you really lay hands on me? Creon
1338. I am a beggar and a stranger, as you are yourself; by paying court to others both you and I have a home, obtaining by lot the same fortune. But he is tyrant at home—wretched me!—and in his pride laughs at you and me alike.''. None |
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46. Thucydides, The History of The Peloponnesian War, 1.22.4, 2.65.9-2.65.10, 7.50.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Politics • Aristotle, and rhetoric • Aristotle, ideal polis in • Aristotle, on Herodotus • Aristotle, on divination • Aristotle, on history-writing • Aristotle, on manteis • Constitution of Athens (Aristotle) • manteis, Aristotle on • rhetoric, in Aristotle
Found in books: Bay (2022) 129; Giusti (2018) 253; Hesk (2000) 218; Honigman (2003) 81; Jouanna (2018) 20; Kirkland (2022) 1, 2, 3; Marincola et al (2021) 365; Mikalson (2010) 129
1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.
2.65.9. ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. 2.65.10. οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι.
7.50.4. καὶ μελλόντων αὐτῶν, ἐπειδὴ ἑτοῖμα ἦν, ἀποπλεῖν ἡ σελήνη ἐκλείπει: ἐτύγχανε γὰρ πασσέληνος οὖσα. καὶ οἱ Ἀθηναῖοι οἵ τε πλείους ἐπισχεῖν ἐκέλευον τοὺς στρατηγοὺς ἐνθύμιον ποιούμενοι, καὶ ὁ Νικίας (ἦν γάρ τι καὶ ἄγαν θειασμῷ τε καὶ τῷ τοιούτῳ προσκείμενος) οὐδ’ ἂν διαβουλεύσασθαι ἔτι ἔφη πρίν, ὡς οἱ μάντεις ἐξηγοῦντο, τρὶς ἐννέα ἡμέρας μεῖναι, ὅπως ἂν πρότερον κινηθείη. καὶ τοῖς μὲν Ἀθηναίοις μελλήσασι διὰ τοῦτο ἡ μονὴ ἐγεγένητο.''. None | 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time.
2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 2.65.10. With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.
7.50.4. All was at last ready, and they were on the point of sailing away, when an eclipse of the moon, which was then at the full, took place. Most of the Athenians, deeply impressed by this occurrence, now urged the generals to wait; and Nicias, who was somewhat over-addicted to divination and practices of that kind, refused from that moment even to take the question of departure into consideration, until they had waited the thrice nine days prescribed by the soothsayers. The besiegers were thus condemned to stay in the country; ''. None |
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47. Xenophon, Memoirs, 1.1, 1.1.14-1.1.15, 1.4.5-1.4.8, 1.4.11-1.4.19, 2.1.27-2.1.28, 2.1.31-2.1.33, 4.3.10, 4.3.12, 4.3.15-4.3.17, 4.4.19-4.4.23, 4.4.25 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollo of Delphi on, Aristotle on • Aristotle • Aristotle, • Aristotle, Platonic source • Aristotle, as source for Socrates • Aristotle, as supposed source for the Precepts • Aristotle, ethics and politics of • Aristotle, god in • Aristotle, god of • Aristotle, influenced by Plato • Aristotle, on Apollo of Delphi • Aristotle, on abortion • Aristotle, on beneficence of gods • Aristotle, on character • Aristotle, on charis • Aristotle, on dearness to gods • Aristotle, on divination • Aristotle, on dreams • Aristotle, on eudaimonia • Aristotle, on honouring the gods • Aristotle, on prayers • Aristotle, on proper respect for gods • Aristotle, on religious correctness • Plato, influence on Aristotle • charis, Aristotle on • prayers, Aristotle on • religion, in Aristotle • sanctuaries, Aristotle on
Found in books: Bryan (2018) 91; Del Lucchese (2019) 101; Eidinow (2007) 265; Gale (2000) 90; Gunderson (2022) 27, 32; Huffman (2019) 94; Long (2006) 9; Mikalson (2010) 14, 37, 39, 41, 132, 148, 163, 164, 177, 179, 197, 198, 230, 249; Vazques and Ross (2022) 207; Wardy and Warren (2018) 91; Wolfsdorf (2020) 188, 208
1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι.
1.1.15. ἐσκόπει δὲ περὶ αὐτῶν καὶ τάδε, ἆρʼ, ὥσπερ οἱ τἀνθρώπεια μανθάνοντες ἡγοῦνται τοῦθʼ ὅ τι ἂν μάθωσιν ἑαυτοῖς τε καὶ τῶν ἄλλων ὅτῳ ἂν βούλωνται ποιήσειν, οὕτω καὶ οἱ τὰ θεῖα ζητοῦντες νομίζουσιν, ἐπειδὰν γνῶσιν αἷς ἀνάγκαις ἕκαστα γίγνεται, ποιήσειν, ὅταν βούλωνται, καὶ ἀνέμους καὶ ὕδατα καὶ ὥρας καὶ ὅτου ἂν ἄλλου δέωνται τῶν τοιούτων, ἢ τοιοῦτον μὲν οὐδὲν οὐδʼ ἐλπίζουσιν, ἀρκεῖ δʼ αὐτοῖς γνῶναι μόνον ᾗ τῶν τοιούτων ἕκαστα γίγνεται.
1.4.5. οὐκοῦν δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους ἐπʼ ὠφελείᾳ προσθεῖναι αὐτοῖς διʼ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μὲν ὥσθʼ ὁρᾶν τὰ ὁρατά, ὦτα δὲ ὥστʼ ἀκούειν τὰ ἀκουστά; ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προσετέθησαν, τί ἂν ἡμῖν ὄφελος ἦν; τίς δʼ ἂν αἴσθησις ἦν γλυκέων καὶ δριμέων καὶ πάντων τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων ἐνειργάσθη; 1.4.6. πρὸς δὲ τούτοις οὐ δοκεῖ σοι καὶ τάδε προνοίας ἔργοις ἐοικέναι, τὸ ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, βλεφάροις αὐτὴν θυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι δέῃ, ἀναπετάννυται, ἐν δὲ τῷ ὕπνῳ συγκλείεται, ὡς δʼ ἂν μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι, ὀφρύσι τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδʼ ὁ ἐκ τῆς κεφαλῆς ἱδρὼς κακουργῇ· τὸ δὲ τὴν ἀκοὴν δέχεσθαι μὲν πάσας φωνάς, ἐμπίμπλασθαι δὲ μήποτε· καὶ τοὺς μὲν πρόσθεν ὀδόντας πᾶσι ζῴοις οἵους τέμνειν εἶναι, τοὺς δὲ γομφίους οἵους παρὰ τούτων δεξαμένους λεαίνειν· καὶ στόμα μέν, διʼ οὗ ὧν ἐπιθυμεῖ τὰ ζῷα εἰσπέμπεται, πλησίον ὀφθαλμῶν καὶ ῥινῶν καταθεῖναι· ἐπεὶ δὲ τὰ ἀποχωροῦντα δυσχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν ᾗ δυνατὸν προσωτάτω ἀπὸ τῶν αἰσθήσεων· ταῦτα οὕτω προνοητικῶς πεπραγμένα ἀπορεῖς πότερα τύχης ἢ γνώμης ἔργα ἐστίν; 1.4.7. οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8. σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν;
1.4.11. εὖ ἴσθι, ἔφη, ὅτι, εἰ νομίζοιμι θεοὺς ἀνθρώπων τι φροντίζειν, οὐκ ἂν ἀμελοίην αὐτῶν. ἔπειτʼ οὐκ οἴει φροντίζειν; οἳ πρῶτον μὲν μόνον τῶν ζῴων ἄνθρωπον ὀρθὸν ἀνέστησαν· ἡ δὲ ὀρθότης καὶ προορᾶν πλέον ποιεῖ δύνασθαι καὶ τὰ ὕπερθεν μᾶλλον θεᾶσθαι καὶ ἧττον κακοπαθεῖν καὶ ὄψιν καὶ ἀκοὴν καὶ στόμα ἐνεποίησαν· ἔπειτα τοῖς μὲν ἄλλοις ἑρπετοῖς πόδας ἔδωκαν, οἳ τὸ πορεύεσθαι μόνον παρέχουσιν, ἀνθρώπῳ δὲ καὶ χεῖρας προσέθεσαν, αἳ τὰ πλεῖστα οἷς εὐδαιμονέστεροι ἐκείνων ἐσμὲν ἐξεργάζονται. 1.4.12. καὶ μὴν γλῶττάν γε πάντων τῶν ζῴων ἐχόντων, μόνην τὴν τῶν ἀνθρώπων ἐποίησαν οἵαν ἄλλοτε ἀλλαχῇ ψαύουσαν τοῦ στόματος ἀρθροῦν τε τὴν φωνὴν καὶ σημαίνειν πάντα ἀλλήλοις ἃ βουλόμεθα. τὸ δὲ καὶ τὰς τῶν ἀφροδισίων ἡδονὰς τοῖς μὲν ἄλλοις ζῴοις δοῦναι περιγράψαντας τοῦ ἔτους χρόνον, ἡμῖν δὲ συνεχῶς μέχρι γήρως ταῦτα παρέχειν. 1.4.13. οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλʼ, ὅπερ μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. τίνος γὰρ ἄλλου ζῴου ψυχὴ πρῶτα μὲν θεῶν τῶν τὰ μέγιστα καὶ κάλλιστα συνταξάντων ᾔσθηται ὅτι εἰσί; τί δὲ φῦλον ἄλλο ἢ ἄνθρωποι θεοὺς θεραπεύουσι; ποία δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ λιμὸν ἢ δίψος ἢ ψύχη ἢ θάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, ἢ ὅσα ἂν ἀκούσῃ ἢ ἴδῃ ἢ μάθῃ ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 1.4.14. οὐ γὰρ πάνυ σοι κατάδηλον ὅτι παρὰ τἆλλα ζῷα ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ ψυχῇ κρατιστεύοντες; οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην ἐδύνατʼ ἂν πράττειν ἃ ἐβούλετο, οὔθʼ ὅσα χεῖρας ἔχει, ἄφρονα δʼ ἐστί, πλέον οὐδὲν ἔχει. σὺ δʼ ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκὼς οὐκ οἴει σοῦ θεοὺς ἐπιμελεῖσθαι; ἀλλʼ ὅταν τί ποιήσωσι, νομιεῖς αὐτοὺς σοῦ φροντίζειν; 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16. οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17. ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18. ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς . 1.4.19. ἐμοὶ μὲν οὖν ταῦτα λέγων οὐ μόνον τοὺς συνόντας ἐδόκει ποιεῖν ὁπότε ὑπὸ τῶν ἀνθρώπων ὁρῷντο, ἀπέχεσθαι τῶν ἀνοσίων τε καὶ ἀδίκων καὶ αἰσχρῶν, ἀλλὰ καὶ ὁπότε ἐν ἐρημίᾳ εἶεν, ἐπείπερ ἡγήσαιντο μηδὲν ἄν ποτε ὧν πράττοιεν θεοὺς διαλαθεῖν.
2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι.
2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι.
4.3.10. οὐ γὰρ καὶ τοῦτʼ, ἔφη ὁ Σωκράτης, φανερὸν ὅτι καὶ ταῦτα ἀνθρώπων ἕνεκα γίγνεταί τε καὶ ἀνατρέφεται; τί γὰρ ἄλλο ζῷον αἰγῶν τε καὶ οἰῶν καὶ βοῶν καὶ ἵππων καὶ ὄνων καὶ τῶν ἄλλων ζῴων τοσαῦτα ἀγαθὰ ἀπολαύει ὅσα ἄνθρωποι; ἐμοὶ μὲν γὰρ δοκεῖ, πλείω ἢ τῶν φυτῶν· τρέφονται γοῦν καὶ χρηματίζονται οὐδὲν ἧττον ἀπὸ τούτων ἢ ἀπʼ ἐκείνων· πολὺ δὲ γένος ἀνθρώπων τοῖς μὲν ἐκ τῆς γῆς φυομένοις εἰς τροφὴν οὐ χρῆται, ἀπὸ δὲ βοσκημάτων γάλακτι καὶ τυρῷ καὶ κρέασι τρεφόμενοι ζῶσι· πάντες δὲ τιθασεύοντες καὶ δαμάζοντες τὰ χρήσιμα τῶν ζῴων εἴς τε πόλεμον καὶ εἰς ἄλλα πολλὰ συνεργοῖς χρῶνται. ὁμογνωμονῶ σοι καὶ τοῦτʼ, ἔφη· ὁρῶ γὰρ αὐτῶν καὶ τὰ πολὺ ἰσχυρότερα ἡμῶν οὕτως ὑποχείρια γιγνόμενα τοῖς ἀνθρώποις ὥστε χρῆσθαι αὐτοῖς ὅ τι ἂν βούλωνται.
4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή.
4.3.15. ἐγὼ μέν, ὦ Σώκρατες, ἔφη ὁ Εὐθύδημος, ὅτι μὲν οὐδὲ μικρὸν ἀμελήσω τοῦ δαιμονίου, σαφῶς οἶδα· ἐκεῖνο δὲ ἀθυμῶ, ὅτι μοι δοκεῖ τὰς τῶν θεῶν εὐεργεσίας οὐδʼ ἂν εἷς ποτε ἀνθρώπων ἀξίαις χάρισιν ἀμείβεσθαι. 4.3.16. ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.3.17. ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς;
4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 4.4.22. καὶ ποίαν, ἔφη, δίκην, ὦ Σώκρατες, οὐ δύνανται διαφεύγειν γονεῖς τε παισὶ καὶ παῖδες γονεῦσι μιγνύμενοι; τὴν μεγίστην νὴ Δίʼ, ἔφη· τί γὰρ ἂν μεῖζον πάθοιεν ἄνθρωποι τεκνοποιούμενοι τοῦ κακῶς τεκνοποιεῖσθαι; 4.4.23. πῶς οὖν, ἔφη, κακῶς οὗτοι τεκνοποιοῦνται, οὕς γε οὐδὲν κωλύει ἀγαθοὺς αὐτοὺς ὄντας ἐξ ἀγαθῶν παιδοποιεῖσθαι; ὅτι νὴ Δίʼ, ἔφη, οὐ μόνον ἀγαθοὺς δεῖ τοὺς ἐξ ἀλλήλων παιδοποιουμένους εἶναι, ἀλλὰ καὶ ἀκμάζοντας τοῖς σώμασιν. ἢ δοκεῖ σοι ὅμοια τὰ σπέρματα εἶναι τὰ τῶν ἀκμαζόντων τοῖς τῶν μήπω ἀκμαζόντων ἢ τῶν παρηκμακότων; ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ εἰκὸς ὅμοια εἶναι. πότερα οὖν, ἔφη, βελτίω; δῆλον ὅτι, ἔφη, τὰ τῶν ἀκμαζόντων. τὰ τῶν μὴ ἀκμαζόντων ἄρα οὐ σπουδαῖα; οὐκ εἰκὸς μὰ Δίʼ, ἔφη. οὐκοῦν οὕτω γε οὐ δεῖ παιδοποιεῖσθαι; οὐ γὰρ οὖν, ἔφη. οὐκοῦν οἵ γε οὕτω παιδοποιούμενοι ὡς οὐ δεῖ παιδοποιοῦνται; ἔμοιγε δοκεῖ, ἔφη. τίνες οὖν ἄλλοι, ἔφη, κακῶς ἂν παιδοποιοῖντο, εἴ γε μὴ οὗτοι; ὁμογνωμονῶ σοι, ἔφη, καὶ τοῦτο.
4.4.25. πότερον οὖν, ὦ Ἱππία, τοὺς θεοὺς ἡγῇ τὰ δίκαια νομοθετεῖν ἢ ἄλλα τῶν δικαίων; οὐκ ἄλλα μὰ Δίʼ, ἔφη· σχολῇ γὰρ ἂν ἄλλος γέ τις τὰ δίκαια νομοθετήσειεν, εἰ μὴ θεός. καὶ τοῖς θεοῖς ἄρα, ὦ Ἱππία, τὸ αὐτὸ δίκαιόν τε καὶ νόμιμον εἶναι ἀρέσκει. τοιαῦτα λέγων τε καὶ πράττων δικαιοτέρους ἐποίει τοὺς πλησιάζοντας.' '. None | 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die.
1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena?
1.4.5. Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6. Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7. When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 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?
1.4.11. I assure you, that if I believed that the gods pay any heed to man, I would not neglect them. Then do you think them unheeding? In the first place, man is the only living creature that they have caused to stand upright; and the upright position gives him a wider range of vision in front and a better view of things above, and exposes him less to injury. Secondly, to grovelling creatures they have given feet that afford only the power of moving, whereas they have endowed man with hands, which are the instruments to which we chiefly owe our greater happiness. 1.4.12. Again, though all creatures have a tongue, the tongue of man alone has been formed by them to be capable of contact with different parts of the mouth, so as to enable us to articulate the voice and express all our wants to one another. Once more, for all other creatures they have prescribed a fixed season of sexual indulgence; in our case the only time limit they have set is old age. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you? 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 1.4.19. To me at least it seemed that by these sayings he kept his companions from impiety, injustice, and baseness, and that not only when they were seen by men, but even in solitude; since they ever felt that no deed of theirs could at any time escape the gods.
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.
2.1.31. 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.
4.3.10. Yes, replied Socrates, and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings. There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses.
4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates, it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do.
4.3.15. Socrates, replied Euthydemus, that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly?
4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. 4.4.22. And pray what sort of penalty is it, Socrates, that may not be avoided by parents and children who have intercourse with one another? The greatest, of course. For what greater penalty can men incur when they beget children than begetting them badly? 4.4.23. How do they beget children badly then, if, as may well happen, the fathers are good men and the mothers good women? Surely because it is not enough that the two parents should be good. They must also be in full bodily vigour: unless you suppose that those who are in full vigour are no more efficient as parents than those who have not yet reached that condition or have passed it. of course that is unlikely. Which are the better then? Those who are in full vigour, clearly. Consequently those who are not in full vigour are not competent to become parents? It is improbable, of course. In that case then, they ought not to have children? Certainly not. Therefore those who produce children in such circumstances produce them wrongly? I think so. Who then will be bad fathers and mothers, if not they? I agree with you there too.
4.4.25. Then, Hippias, do you think that the gods ordain what is just or what is otherwise? Not what is otherwise — of course not; for if a god ordains not that which is just, surely no other legislator can do so. Consequently, Hippias, the gods too accept the identification of just and lawful. By such words and actions he encouraged Justice in those who resorted to his company. ' '. None |
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48. Xenophon, On Household Management, 11.8 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on character • Aristotle, on divination • Aristotle, on proper respect for gods • sanctuaries, Aristotle on
Found in books: Eidinow (2007) 265; Mikalson (2010) 177
| 11.8. For I seem to realise that, while the gods have made it impossible for men to prosper without knowing and attending to the things they ought to do, to some of the wise and careful they grant prosperity, and to some deny it; and therefore I begin by worshipping the gods, and try to conduct myself in such a way that I may have health and strength in answer to my prayers, the respect of my fellow-citizens, the affection of my friends, safety with honour in war, and wealth increased by honest means.''. None |
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49. Xenophon, Symposium, 8.9-8.11 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Distinction of two kinds of love ascribed to A., but perhaps Theophrastan
Found in books: Sorabji (2000) 278; Taylor and Hay (2020) 254
| 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity. 8.10. One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip. 8.11. I infer this from the noble nature of the one you love and because I see that you include his father in your meetings with him. For the virtuous lover does not make any of these matters a secret from the father of his beloved.''. None |
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50. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, as supposed source for the Precepts • Aristotle, relationship to Pythagorean Precepts
Found in books: Huffman (2019) 98; Wolfsdorf (2020) 703
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51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, engagement with Democritus • Aristotle, on maxims • Aristotle, on shame and autonomy
Found in books: Liatsi (2021) 8; Roskovec and Hušek (2021) 15; Russell and Nesselrath (2014) 73; Wolfsdorf (2020) 218, 231
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52. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 116; Wardy and Warren (2018) 116
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53. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, and scholarship on tragedy • Aristotle, katharsis • chronology (development), of Aristotle’s thought
Found in books: Fortenbaugh (2006) 311; Fowler (2014) 245; Liapis and Petrides (2019) 331; Michalopoulos et al. (2021) 100
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54. None, None, nan (5th cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristotle • Aristotle, on mathematics • Aristotle, on the soul (psyche)
Found in books: Cornelli (2013) 260, 262, 274, 329, 341; Horkey (2019) 33
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55. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Aristotle, on friendship
Found in books: Bryan (2018) 116; Huffman (2019) 548
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56. Aeschines, Letters, 1.39 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Ps.-Aristotle, Athenaion Politeia
Found in books: Castagnoli and Ceccarelli (2019) 153; Gygax (2016) 156
| 1.39. See, fellow citizens, with what moderation I am going to deal with Timarchus here. For I remit all the sins that as a boy he committed against his own body; let all this be treated as were the acts committed in the days of the Thirty, or before the year of Eucleides,That is, “forgiven and forgotten,” as were the crimes of the supporters of the Thirty Tyrants after the restoration of the democracy, in the archonship of Eucleides, 403/2. or whenever else a similar statute of limitations has been passed. But what he is guilty of having done after he had reached years of discretion, when he was already a youth, and knew the laws of the state, that I will make the object of my accusation, and to that I call uponyou to give serious attention. ''. None |
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57. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Platonic source • Aristotle, Posterior Analytics • Aristotle, and scepticism • Aristotle, influenced by Plato • Aristotle, on divine nous • Aristotle, on experience • Aristotle, on knowledge • Plato, influence on Aristotle
Found in books: Bett (2019) 101; Bryan (2018) 86, 131; Castagnoli and Ceccarelli (2019) 28, 349; Ebrey and Kraut (2022) 195; Huffman (2019) 518; Joosse (2021) 89, 90; Long (2006) 49, 50; Marmodoro and Prince (2015) 55; Wardy and Warren (2018) 86, 131
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58. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Platonic source • Aristotle, influenced by Plato • Aristotle, on enthymeme • Aristotle,, Parts of Animals • Aristotle,, Physiognomica • Aristotle,, physiognomics (pseudo-Aristotelian) • Plato, influence on Aristotle
Found in books: Bryan (2018) 86; Hidary (2017) 196; Singer and van Eijk (2018) 139; Wardy and Warren (2018) 86
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59. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristonikos son of Aristoteles of Marathon • Aristotle • Aristotle, Athenian Constitution • Aristotle, on Theseus • Aristotle, on forensic rhetoric • Aristotle, on megaloprepeia • Constitution of Athens (Aristotle) • chronology (development), of Aristotle’s thought • ps.-Aristotle
Found in books: Amendola (2022) 202; Barbato (2020) 66; Eidinow (2007) 297; Eidinow and Kindt (2015) 480; Folit-Weinberg (2022) 40; Fortenbaugh (2006) 391; Gagarin and Cohen (2005) 215, 232, 268; Jouanna (2018) 19, 160, 573; Liddel (2020) 35; Naiden (2013) 267; Raaflaub Ober and Wallace (2007) 17, 62, 67, 75, 76, 80, 109, 120, 141, 143, 151, 152; Riess (2012) 146; Steiner (2001) 15; Wilding (2022) 94
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60. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 120, 121, 123, 124, 125, 127, 128, 129, 130, 131, 132, 135, 136, 137; Wardy and Warren (2018) 120, 121, 123, 124, 125, 127, 128, 129, 130, 131, 132, 135, 136, 137
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61. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Alexander of Aphrodisias and • Aristotle, Belief (doxa) a species of supposition (hupolēpsis) • Aristotle, But human emotion can be said to involve either • Aristotle, Categories • Aristotle, Catharsis • Aristotle, Cicero on • Aristotle, Conceptualisation of the five senses • Aristotle, De Anima • Aristotle, De anima • Aristotle, Different kinds of involvement • Aristotle, Distress • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Aristotle, Emotions in rhetoric • Aristotle, Fear • Aristotle, Generation of Animals • Aristotle, Involuntary physical movements • Aristotle, Mean a substantive doctrine • Aristotle, Metaphysics • Aristotle, On Sense Perception • Aristotle, On the Soul • Aristotle, Parva naturalia • Aristotle, Physics • Aristotle, Physiognomonica • Aristotle, Physiological basis of emotions • Aristotle, Pity • Aristotle, Pleasure • Aristotle, Problemata physica • Aristotle, Soul is not an attunement • Aristotle, Soul, pace Plato, does not move • Aristotle, Unlike Plato, distinguishes appearance (phantasia) from belief • Aristotle, and scepticism • Aristotle, development in his ideas • Aristotle, influenced by Plato • Aristotle, intellect • Aristotle, on divine nous • Aristotle, on memory • Aristotle, on potentiality and actuality • Aristotle, on the mind • Aristotle, relation to Plotinus of • Belief (doxa), A species of supposition (hupolēpsis) in Aristotle • Belief (doxa), distinguished from appearance (phantasia) in Aristotle and Stoics • Catharsis, Aristotle's application to drama • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Empedocles, Aristotle’s criticism of • Epictetus, and Aristotle • First movements, Expounded by Seneca, perhaps earlier by Cicero, but examples in Aristotle and (possibly) Chrysippus not yet recognized as such • Plato, influence on Aristotle • Senses, Aristotle on • Touch, Aristotle on • Virtue, Aristotle, virtue aims at the mean, a substantive doctrine • actuality (Aristotle), first • blood, in Aristotle • definition, Aristotle’s method of discovering • definition, of soul in Aristotle • mechanical explanation in Aristotle • nous in Aristotle • perception, in Aristotle • sleep, Aristotle’s theory of • soul, Aristotle’s definition of • thinking, in Aristotle
Found in books: Agri (2022) 45; Brouwer and Vimercati (2020) 166; Bryan (2018) 127, 131; Carter (2019) 2, 34, 220; Castagnoli and Ceccarelli (2019) 225; Cornelli (2013) 133, 447; Dimas Falcon and Kelsey (2022) 126; Erler et al (2021) 178, 182, 189; Fowler (2014) 187; Frede and Laks (2001) 27; Gerson and Wilberding (2022) 120; Horkey (2019) 37; Inwood and Warren (2020) 178; Joosse (2021) 81, 221; Konig and Wiater (2022) 55; König and Wiater (2022) 55; Linjamaa (2019) 75; Long (2006) 52, 54, 247, 378; Long (2019) 66; Marmodoro and Prince (2015) 45, 46, 55, 78; Nuno et al (2021) 6; Russell and Nesselrath (2014) 106; Singer and van Eijk (2018) 18; Sorabji (2000) 22, 24, 25, 41, 71, 117, 133, 254, 261, 263, 264, 293; Ward (2022) 118; Wardy and Warren (2018) 127, 131; Wilson (2018) 32; van der EIjk (2005) 207, 208, 209, 211, 213, 218, 233, 236, 265
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62. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Platonic source • Aristotle, Plotinus and • Aristotle, criticism of Timaean interpretations of • Aristotle, influenced by Plato • Aristotle, on heaven • Aristotle, on kosmos • Aristotle, on mathematics • Plato, influence on Aristotle • Plotinus, and Aristotle
Found in books: Bowen and Rochberg (2020) 626; Brouwer and Vimercati (2020) 233; Bryan (2018) 93, 94; Erler et al (2021) 21, 25; Hoenig (2018) 26; Horkey (2019) 87, 97, 98, 99; Wardy and Warren (2018) 93, 94; Xenophontos and Marmodoro (2021) 197
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63. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Medical Problems • Aristotle, On Divination in Sleep • Aristotle, On Dreams • Aristotle, On Health and Disease • Aristotle, Parva naturalia • Aristotle, Problemata physica • Aristotle, and scepticism • Aristotle, medical works • Aristotle, on daimones • Aristotle, on divination • Aristotle, on dreams • Aristotle, on knowledge • Aristotle, on relationship between medicine and philosophy • Aristotle, works Dissections • Hippocratic writings, differences with regard to Aristotle • anatomy, Aristotle on • imagination, in Aristotle • mechanical explanation in Aristotle
Found in books: Lloyd (1989) 34; Long (2006) 63; Mikalson (2010) 122, 123, 244; Roskovec and Hušek (2021) 7, 8; Thonemann (2020) 5, 47, 48; van der EIjk (2005) 146, 182, 187, 263
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64. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, biological works • Aristotle, biological works, Parts of Animals • Aristotle, on basics of psychology • Aristotle, on nature • Aristotle, on vital heat • Aristotle, teleology • Aristotle,, views on teleology, craftsmanlike Nature and divine cause • directive faculty, in Aristotle and Plato • ergon in Galen, in Aristotle • forms, in Aristotle • nature, works of in Aristotle
Found in books: Fowler (2014) 187; Geljon and Runia (2019) 121; Graver (2007) 225; Jouanna (2012) 309; Lloyd (1989) 188; Singer and van Eijk (2018) 147; Tor (2017) 245; Xenophontos and Marmodoro (2021) 18
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65. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, as advocate of teleology • Aristotle, logic • Aristotle, movement, theory of • Aristotle, on Empedocles • Aristotle, physics • Aristotle, teleology • Aristotle, zoology • Empedocles, Aristotle’s criticism of • forms, in Aristotle • gods, in Aristotle • principle (arche), in Aristotle’s theory of mixture
Found in books: Carter (2019) 130; Cornelli (2013) 395, 398; Dimas Falcon and Kelsey (2022) 126; Gerson and Wilberding (2022) 190; Lloyd (1989) 191, 322; Marmodoro and Prince (2015) 38; Wolfsdorf (2020) 65; Xenophontos and Marmodoro (2021) 198; van der EIjk (2005) 245
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66. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Catharsis • Aristotle, On the Soul • Aristotle, Parva naturalia • Aristotle, Physiological basis of emotions • Aristotle, Pleasure taken in the unpleasant • Aristotle, Pleasures of art and drama • Aristotle, Soul, pace Plato, does not move • Aristotle, authority in the Peripatos • Aristotle, biological works • Aristotle, biological works, Parts of Animals • Aristotle, element theory • Aristotle, influenced by Plato • Aristotle, on kosmos • Aristotle, on language and thauma • Aristotle, on learning and wonder • Aristotle, on metaphor • Aristotle, on pleasure and wonder • Aristotle, physics • Aristotle, teleology • Aristotle, zoology • Aristotle,, Generation of Animals • Aristotle,, Parts of Animals • Aristotle,, views on teleology, craftsmanlike Nature and divine cause • Catharsis, Aristotle's application to drama • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Empedocles, Aristotle’s criticism of • Plato, influence on Aristotle • Pleasure, Aristotle on pleasures of art and drama • definition, of soul in Aristotle • ergon in Galen, in Aristotle • forms, in Aristotle • nature, works of in Aristotle • soul, Aristotle’s definition of
Found in books: Bryan (2018) 101; Carter (2019) 2; Del Lucchese (2019) 110; Dimas Falcon and Kelsey (2022) 126; Horkey (2019) 88; Inwood and Warren (2020) 82; Jouanna (2012) 309; Lightfoot (2021) 139; Lloyd (1989) 46, 196, 323; Singer and van Eijk (2018) 10, 92; Sorabji (2000) 77, 80, 255, 264; Wardy and Warren (2018) 101; van der EIjk (2005) 209
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67. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Apatheia already rejected by Aristotle in opposition to Speusippus • Aristotle • Aristotle, Akrasia • Aristotle, Metriopatheia in opposition to Speusippus • Aristotle, On Divination in Sleep • Aristotle, Platonic source • Aristotle, Proairesis • Aristotle, Voluntariness extends more widely than proairesis to acts of animals and children • Aristotle, Voluntary implies up to us • Aristotle, as supposed source for the Precepts • Aristotle, development in his ideas • Aristotle, god of • Aristotle, influenced by Plato • Aristotle, on beneficence of gods • Aristotle, on charis • Aristotle, on daimones • Aristotle, on dearness to gods • Aristotle, on dedications • Aristotle, on eudaimonia • Aristotle, on friendship • Aristotle, on good fortune • Aristotle, on heaven • Aristotle, on honouring the gods • Aristotle, on luck • Aristotle, on proper respect for gods • Aristotle, on religious correctness • Aristotle, theological ideas • Plato, influence on Aristotle • Proairesis, Aristotle • Virtue, Aristotle, virtue aims at the mean, a substantive doctrine • charis, Aristotle on • dedications, and Aristotle • gods, in Aristotle • nous in Aristotle
Found in books: Bryan (2018) 84, 117; Horkey (2019) 84; Huffman (2019) 102, 103, 104, 243, 549; Karfíková (2012) 348, 349; Mikalson (2010) 98, 126, 161, 180, 198; Petrovic and Petrovic (2016) 283; Sorabji (2000) 194, 308, 327; Wardy and Warren (2018) 84, 117; van der EIjk (2005) 238, 239, 243, 245, 253, 254, 257, 258
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68. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Apatheia already rejected by Aristotle in opposition to Speusippus • Aristotle • Aristotle on Intellect (nous, νοῦς) • Aristotle on contemplation (theôria, θεωρία) • Aristotle on demonstration (apodeixis, ἀπόδειξις) • Aristotle on ethics • Aristotle on happiness/well-being (eudaimonia, εὐδαιμονία) • Aristotle on intellect • Aristotle on intellection/thinking (noêsis, νόησις) • Aristotle on virtue • Aristotle, • Aristotle, Akrasia • Aristotle, Akrasia voluntary • Aristotle, Alexander of Aphrodisias and • Aristotle, Boulēsis • Aristotle, But virtues not needed by gods and blessed • Aristotle, Catharsis • Aristotle, Cicero on • Aristotle, Comedy, definition • Aristotle, De anima • Aristotle, De spiritu • Aristotle, Emotions in rhetoric • Aristotle, Epictetus and • Aristotle, Eth. Nic. • Aristotle, Eudaimonia • Aristotle, Gregory of Nyssa • Aristotle, Hubris connotes superiority • Aristotle, Inattention • Aristotle, Mean a substantive doctrine • Aristotle, Metriopatheia in opposition to Speusippus • Aristotle, Natural and necessary emotions • Aristotle, On the Heavens • Aristotle, Parva naturalia • Aristotle, Platonic source • Aristotle, Proairesis • Aristotle, Prolongation not add to value • Aristotle, Recognizes distinct capacities of soul • Aristotle, Rejects Plato's purely intellectual conception of human happiness • Aristotle, Schadenfreude • Aristotle, Sexual dreams • Aristotle, Therapy by opposites, pleasure excludes anger, fear excludes pity • Aristotle, Voluntariness extends more widely than proairesis to acts of animals and children • Aristotle, Voluntary implies up to us • Aristotle, Wit a virtue • Aristotle, Wit connotes insolence (hubris) • Aristotle, activity (energeia) • Aristotle, acts of passion vs. deliberation • Aristotle, and eudaimonism • Aristotle, as complete activity • Aristotle, as leisurely • Aristotle, authority in the Peripatos • Aristotle, corrective justice • Aristotle, definition of anger • Aristotle, definition of theoretical wisdom, distinguished from practical wisdom • Aristotle, development in his ideas • Aristotle, distinction between knowledge of the divine and of the human • Aristotle, engagement with Democritus • Aristotle, ethics • Aristotle, ethics and politics of • Aristotle, eudaimonia • Aristotle, friendship • Aristotle, god of • Aristotle, influenced by Plato • Aristotle, motion (kinesis) • Aristotle, objects of theoria • Aristotle, on beneficence of gods • Aristotle, on bestiality • Aristotle, on brutishness • Aristotle, on choice (αἵρεσις) • Aristotle, on dearness to gods • Aristotle, on deliberation (βούλευσις) • Aristotle, on desire • Aristotle, on distributive justice • Aristotle, on emotions • Aristotle, on equity • Aristotle, on eudaimonia • Aristotle, on eudaimonia in earlier thinkers • Aristotle, on friendship • Aristotle, on honouring the gods • Aristotle, on humans as political beings • Aristotle, on incidental knowledge • Aristotle, on melancholy • Aristotle, on phronesis • Aristotle, on prayers • Aristotle, on preference (προαίρεσις) • Aristotle, on proper respect for gods • Aristotle, on relationship between medicine and philosophy • Aristotle, on value and commensurability • Aristotle, on virtues • Aristotle, pain as an emotion • Aristotle, pleasure • Aristotle, relation to Plotinus of • Aristotle, scientific knowledge • Aristotle, sense-perception • Aristotle, substantial forms • Aristotle, theoretical wisdom (sophia) • Aristotle, virtue (arete) • Aristotle, ἔργον argument paraphrased by Aspasius • Catharsis, Aristotle's application to drama • Catharsis, Olympiodorus' 5 types of catharsis, giving a taste reassigned to Pythagoreans, opposites to Hippocrates, Aristotle, Stoics, similars to Socrates, instruction, criticism • Epictetus, and Aristotle • Man Measure Statement (Protagoras), Aristotle and • Metriopatheia, Moderate, moderation of, emotion; Accepted by Aristotle • Nicomachean Ethics (Aristotle) • On the Heavens (Aristotle) • Plato, influence on Aristotle • Proairesis, Aristotle • Virtue, Aristotle, virtue aims at the mean, a substantive doctrine • anger,Aristotle’s definition • choice (αἵρεσις), Aristotle on • contingency, contingent (ἐνδεχόμενον), Aristotle on • doctor, duties of, mentioned by Aristotle • eudaimonism, Aristotle on • friendship (philia), in Aristotle • friendship, Aristotle on • god (theoi, θεοί) in Aristotle • god and the world in Aristotle • gods, in Aristotle • hatred, in Aristotle • insanity, in Aristotle • love in Aristotle • luck/chance (τύχη), Aristotle on • money, Aristotle on • nature, Aristotle’s concept of • nous in Aristotle • pain in Aristotle • pathos, in Aristotle • phronēsis, in Aristotle • piety, in Aristotle • pleasure in Aristotle • prayers, Aristotle on • predestination (προόρισις), Aristotle on • reason, and Aristotle • revenge, in Aristotle • sleep, Aristotle’s theory of • slight in Aristotle • sophia, in Aristotle • suicide, in Aristotle • theoria, as activity of episteme (Aristotle) • wisdom, in Aristotle • νοῦς (lexeme family), in Aristotle, Ethica Nicomachea
Found in books: Agri (2022) 14, 15; Ayres and Ward (2021) 81; Bartels (2017) 97; Bett (2019) 137, 189, 200; Braund and Most (2004) 111; Brouwer (2013) 10; Brouwer and Vimercati (2020) 4, 17, 22, 42, 162, 170; Bryan (2018) 84, 88, 92, 101, 114, 116, 117, 118, 119, 136; Cornelli (2013) 81, 334, 341, 350; Dürr (2022) 83, 119, 120; Ebrey and Kraut (2022) 322; Engberg-Pedersen (2010) 241; Erler et al (2021) 44; Fowler (2014) 114; Frede and Laks (2001) 11; Frey and Levison (2014) 46; Geljon and Runia (2013) 136; Gerson and Wilberding (2022) 384; Gordon (2012) 22; Graver (2007) 217, 240, 250; Gray (2021) 75; Harte (2017) 203; Hayes (2015) 66, 68; Huffman (2019) 132, 133, 198, 549; Inwood and Warren (2020) 70, 157; Isaac (2004) 199, 200; Joosse (2021) 57, 65; Karfíková (2012) 348, 349; Konig and Wiater (2022) 168; König and Wiater (2022) 168; Legaspi (2018) 156, 157, 158, 159, 186; Liatsi (2021) 16, 17, 18, 87; Liddel (2020) 25; Linjamaa (2019) 74, 75, 136; Long (2006) 18, 359, 368, 378, 391; Long (2019) 64, 65, 66, 67, 68, 69, 120, 192, 193; Malherbe et al (2014) 335; Marmodoro and Prince (2015) 135; Martens (2003) 34; Mermelstein (2021) 34, 85; Mikalson (2010) 8, 35, 37, 39, 41, 47, 62, 78, 161, 163, 181, 182, 197, 198, 208, 242; Moss (2012) 176; Neusner Green and Avery-Peck (2022) 32; Petrovic and Petrovic (2016) 283; Potter Suh and Holladay (2021) 451; Putthoff (2016) 97; Riess (2012) 117; Schick (2021) 103; Sorabji (2000) 169, 187, 194, 195, 201, 202, 221, 241, 290, 298, 308, 309, 310, 311, 312, 313, 322, 323, 325, 326, 327, 376, 413; Taylor and Hay (2020) 25, 29; Tite (2009) 87; Ward (2021) 45, 87, 88, 89, 105, 107, 108, 109, 141; Wardy and Warren (2018) 84, 88, 92, 101, 114, 116, 117, 118, 119, 136; Williams and Vol (2022) 133; Wolfsdorf (2020) 102, 232, 233, 469; Xenophontos and Marmodoro (2021) 129, 168, 181, 202, 210, 212, 225, 230; d, Hoine and Martijn (2017) 260, 263; van der EIjk (2005) 193, 214, 224, 243
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69. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 119; Wardy and Warren (2018) 119
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70. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Generation of Animals • Aristotle, History of Animals • Aristotle, Medical Problems • Aristotle, Nicomachean Ethics • Aristotle, On Health and Disease • Aristotle, On Remedies • Aristotle, On the Soul • Aristotle, Parva naturalia • Aristotle, Problemata physica • Aristotle, Rhetoric • Aristotle, beehive metaphor • Aristotle, biological works • Aristotle, medical works • Aristotle, on differences between sexes • Aristotle, on relationship between medicine and philosophy • Aristotle, on sterility • Aristotle, works Dissections • Hippocratic writings, differences with regard to Aristotle • Hippocratic writings, similarities with Aristotle • anatomy, Aristotle on • perception, in Aristotle • sleep, Aristotle’s theory of
Found in books: Brule (2003) 79; Long (2006) 247; Luck (2006) 43; Thonemann (2020) 94; van der EIjk (2005) 210, 259, 260, 261, 262, 263, 264, 265, 267, 268, 269, 270, 272, 273, 274
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71. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, as source for Socrates • Aristotle, epagōgē in
Found in books: Cornelli (2013) 334, 353; Wolfsdorf (2020) 189
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72. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle on creation • Aristotle on intellect • Aristotle, • Aristotle, Categories • Aristotle, De anima • Aristotle, Metaphysics • Aristotle, O’s cricitism of • Aristotle, Platonic source • Aristotle, Platonists and • Aristotle, Protrepticus • Aristotle, and scepticism • Aristotle, as source for Socrates • Aristotle, criticism of Timaean interpretations of • Aristotle, epagōgē in • Aristotle, god in • Aristotle, influenced by Plato • Aristotle, intellect • Aristotle, logic • Aristotle, on Hesiod • Aristotle, on Parmenides • Aristotle, on Parmenides and others on perception and cognition • Aristotle, on beneficence of gods • Aristotle, on divine nous • Aristotle, on early Greek philosophy • Aristotle, on god/prime mover • Aristotle, on knowledge • Aristotle, on mathematics • Aristotle, on nature (physis) • Aristotle, on slaves and animals • Aristotle, on the soul (psyche) • Aristotle, physiologoi and theologoi • Aristotles criticism of Pythagorean(ism)/(Neo)Pythagoreans • Forms by Aristotle • Plato, influence on Aristotle • Platonists/Platonism/Plato, and Aristotle • causality in Aristotle • forms, in Aristotle • god (theoi, θεοί) in Aristotle • god and the world in Aristotle • gods, Aristotle on • gods, in Aristotle • piety, in Aristotle • religion, in Aristotle • sophia, in Aristotle • wisdom, in Aristotle
Found in books: Bett (2019) 3, 47, 65; Brouwer and Vimercati (2020) 122; Bryan (2018) 90, 95; Cornelli (2013) 26, 182, 241, 242, 266, 277, 289, 294, 295, 332, 333, 334, 354, 358, 363, 395, 396, 447; Del Lucchese (2019) 59, 99; Dillon and Timotin (2015) 138; Eidinow and Kindt (2015) 212, 213; Erler et al (2021) 28, 36, 62; Fowler (2014) 206; Frede and Laks (2001) 5, 6, 7, 8, 9, 10, 11, 13, 16, 20, 24, 31, 32, 45, 86; Gerson and Wilberding (2022) 120, 181, 194, 208, 272; Hoenig (2018) 25; Horkey (2019) 33, 81, 82, 96; Isaac (2004) 212; Joosse (2021) 4, 34; Legaspi (2018) 155, 156, 247; Lloyd (1989) 85, 199, 275; Long (2006) 46, 49, 53, 58, 60; Long (2019) 69; Marmodoro and Prince (2015) 55; Mikalson (2010) 214, 233; Osborne (2001) 35; Tor (2017) 38, 55, 183, 184, 186, 190, 191, 192, 193, 220, 240, 330, 331; Tsouni (2019) 142; Wardy and Warren (2018) 90, 95; Wolfsdorf (2020) 189, 208; d, Hoine and Martijn (2017) 63, 81, 105; van der EIjk (2005) 245
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73. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on kosmos • god and the world in Aristotle
Found in books: Frede and Laks (2001) 9; Horkey (2019) 103
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74. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias, and Aristotle • Aristotle • Aristotle, • Aristotle, Alexander of Aphrodisias and • Aristotle, Aristotelianism • Aristotle, Categories • Aristotle, De anima • Aristotle, Metaphysics • Aristotle, On the Soul • Aristotle, Physics • Aristotle, Platonic source • Aristotle, as supposed source for the Precepts • Aristotle, harmonised with Plato • Aristotle, influenced by Plato • Aristotle, on choice (αἵρεσις) • Aristotle, on contingency (τὸ ἐνδεχόμενον) • Aristotle, on insensate sleep at Sardinian hero shrine • Aristotle, on kosmos • Aristotle, on luck • Aristotle, on nature (physis) • Empedocles, Aristotle’s criticism of • Plato, harmonised with Aristotle • Plato, influence on Aristotle • choice (αἵρεσις), Aristotle on • definition, of soul in Aristotle • luck/chance (τύχη), Aristotle on • soul, Aristotle’s definition of
Found in books: Brouwer and Vimercati (2020) 4, 141; Bryan (2018) 84, 94, 136; Carter (2019) 2; Cornelli (2013) 447; Del Lucchese (2019) 106; Dimas Falcon and Kelsey (2022) 126; Erler et al (2021) 168, 170, 175, 182, 190; Frede and Laks (2001) 4; Gerson and Wilberding (2022) 185, 308, 347, 359; Horkey (2019) 36, 91, 273; Huffman (2019) 100, 243, 244; Long (2006) 168; Marmodoro and Prince (2015) 117; Ramelli (2013) 8; Renberg (2017) 107, 108; Wardy and Warren (2018) 84, 94, 136; Xenophontos and Marmodoro (2021) 198
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75. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Anger • Aristotle, Aristotle mocking • Aristotle, Catharsis • Aristotle, Comedy, definition • Aristotle, Distress • Aristotle, Emotions in rhetoric • Aristotle, Fear • Aristotle, Hubris connotes superiority • Aristotle, Pity • Aristotle, Pleasure • Aristotle, Pleasure taken in the unpleasant • Aristotle, Pleasures of art and drama • Aristotle, Poetics • Aristotle, Tragedy connotes grief, as well as pity and fear • Aristotle, Wit a virtue • Aristotle, Wit connotes insolence (hubris) • Aristotle, and Odysseus Wounded by the Spine • Aristotle, and fourth-century tragic plays/tragedians • Aristotle, and scholarship on tragedy • Aristotle, and the political function of tragedy • Aristotle, and the tragic canon • Aristotle, and ‘poets nowadays’ • Aristotle, catharsis • Aristotle, katharsis • Aristotle, melos/music • Aristotle, on Sophocles • Aristotle, on actors • Aristotle, on iambic meter • Aristotle, on judging characters • Aristotle, on pity • Aristotle, on spectacle • Aristotle, on the theater • Aristotle, on tragedy • Aristotle, on tragic families • Aristotle, opsis (spectacle) • Aristotle, othos • Catharsis, Aristotle's application to drama • Pleasure, Aristotle on pleasures of art and drama • Poetics (Aristotle), on Sophocles • Poetics (Aristotle), on actors • Poetics (Aristotle), on judging characters • Poetics (Aristotle), on sets • Poetics (Aristotle), on spectacle • Poetics (Aristotle), on tragedy • Poetics (Aristotle), on tragic families • Poetics, Aristotles • chronology (development), of Aristotle’s thought
Found in books: Demoen and Praet (2009) 149; Fabian Meinel (2015) 3, 4; Farrell (2021) 117, 132, 155, 168; Fortenbaugh (2006) 251; Fowler (2014) 21; Gagné (2020) 15; Gee (2013) 33; Greensmith (2021) 237; Gunderson (2022) 191; Hau (2017) 17; Johnston and Struck (2005) 149; Joosse (2021) 189; Jouanna (2018) 116, 174, 190, 198, 219, 241, 242, 244, 246, 248, 293, 294, 296, 368, 587, 709; Kanellakis (2020) 128; Kaplan (2015) 92; Kingsley Monti and Rood (2022) 319; Liapis and Petrides (2019) 8, 50, 212, 272, 331, 339; Liatsi (2021) 33; Lloyd (1989) 299; Maciver (2012) 20; Michalopoulos et al. (2021) 280; Morrison (2020) 112; Nasrallah (2019) 253, 254; Niehoff (2011) 48; Riess (2012) 239; Seaford (2018) 232; Sorabji (2000) 23, 24, 80, 290, 291; Thorsen et al. (2021) 120
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76. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Catharsis • Aristotle, Platonic source • Aristotle, Sex after childbearing age for health • Aristotle, as supposed source for the Precepts • Aristotle, household mgt. • Aristotle, influenced by Plato • Aristotle, on Crete • Aristotle, on Egyptians • Aristotle, on Gortyn • Aristotle, on Hippodamus • Aristotle, on Zaleucus and Charondas • Aristotle, on age for procreation • Aristotle, on anarchy • Aristotle, on dedications • Aristotle, on environmental determinism • Aristotle, on honouring the gods • Aristotle, on humans as political beings • Aristotle, on mixed populations • Aristotle, on natural slavery • Aristotle, on priests • Aristotle, on procreation • Aristotle, on religious correctness • Aristotle, on rule of law • Aristotle, on slaves and animals • Aristotle, on tension • Aristotle, on women • Aristotle, pain as an emotion • Aristoxenus, account of procreation not derived from Aristotle • Greeks and barbarians, unequal according to Aristotle • Love, In favour of (some kind of) erotic love, Aristotle, Heracleides, most Stoics, Plutarch • Plato, influence on Aristotle • Politics (Aristotle), on women • Strabo, on Aristotle’s advice to Alexander, on the Roman army and Romanization as stabilizing • barbarians/barbarity, Aristotle on • dedications, and Aristotle • gods, in Aristotle • natural slavery, Aristotle on • priests and priestesses, Aristotle on • sanctuaries, Aristotle on • νοῦς (lexeme family), in Aristotle, Ethica Nicomachea
Found in books: Amendola (2022) 201; Athanassaki and Titchener (2022) 261; Bartels (2017) 197; Brule (2003) 129; Bryan (2018) 89, 96, 131; Dürr (2022) 115, 116, 117, 118, 119; Ebrey and Kraut (2022) 35; Eckhardt (2019) 56; Gagarin and Cohen (2005) 253, 254, 267; Gruen (2011) 120; Gruen (2020) 11, 52, 63; Gygax (2016) 93; Horkey (2019) 16, 182, 277; Huffman (2019) 89, 182, 276, 300, 383, 384; Isaac (2004) 70, 71, 120, 176, 177, 211, 212, 244, 355; Jouanna (2012) 36; Jouanna (2018) 338; Katzoff(2005) 15; Konig and Wiater (2022) 168; Kowalzig (2007) 384; König and Wiater (2022) 168; Liatsi (2021) 75, 86; Liddel (2020) 35; Malherbe et al (2014) 720; Mermelstein (2021) 72; Mikalson (2010) 34, 96, 103, 152, 242, 246; Naiden (2013) 237; Nasrallah (2019) 57; Raaflaub Ober and Wallace (2007) 68, 74, 183; Riess (2012) 146; Sorabji (2000) 277, 289; Tuori (2016) 33; Wardy and Warren (2018) 89, 96, 131; Wolfsdorf (2020) 486; van der EIjk (2005) 245
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77. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, On Divination in Sleep • sleep, Aristotle’s theory of
Found in books: Jouanna (2012) 238, 246, 337; van der EIjk (2005) 144, 156, 224
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78. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Anger • Aristotle, Boulēsis • Aristotle, But human emotion can be said to involve either • Aristotle, Catharsis • Aristotle, Cicero on • Aristotle, Comedy, definition • Aristotle, Different kinds of involvement • Aristotle, Distress • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Aristotle, Emotions in rhetoric • Aristotle, Fear • Aristotle, Hubris connotes superiority • Aristotle, Mean a substantive doctrine • Aristotle, Physiological basis of emotions • Aristotle, Pity • Aristotle, Pleasure • Aristotle, Pleasure at memory of pain endured • Aristotle, Pleasure taken in the unpleasant • Aristotle, Pleasures of art and drama • Aristotle, Prolongation not add to value • Aristotle, Rejects Plato's purely intellectual conception of human happiness • Aristotle, Therapy by opposites, pleasure excludes anger, fear excludes pity • Aristotle, Unlike Plato, distinguishes appearance (phantasia) from belief • Aristotle, Wit a virtue • Aristotle, Wit connotes insolence (hubris) • Aristotle, and “reactive” attitude • Aristotle, definition of anger • Aristotle, definition of pity • Aristotle, on age groupings • Aristotle, on emotions • Aristotle, on festivals • Aristotle, on judging characters • Aristotle, on natural law • Aristotle, on old age • Aristotle, on the commissioners • Aristotle, pain as an emotion • Aristotle, perspective on pity • Aristotle,, on pity • Aspasius, Aristotelian, Emotions classified under pleasure and distress, not Aristotle's desire • Belief (doxa), distinguished from appearance (phantasia) in Aristotle and Stoics • Catharsis, Aristotle's application to drama • Catharsis, Olympiodorus' 5 types of catharsis, giving a taste reassigned to Pythagoreans, opposites to Hippocrates, Aristotle, Stoics, similars to Socrates, instruction, criticism • Competition, Aristotle, Pleasure of competition comes from hope • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Europe, Aristotle’s views on • Hope, Aristotle, Explains competitive pleasure, including those of debate • Philosophical psychology guides education, Aristotle, Pleasures of philosophical debate connotes hope • Pleasure, Aristotle on pleasures of art and drama • Poetics (Aristotle), on judging characters • Rhetoric (Aristotle), on Haemon’s speech • Rhetoric (Aristotle), on Sophocles • Rhetoric (Aristotle), on natural law • Virtue, Aristotle, virtue aims at the mean, a substantive doctrine • actuality (Aristotle), first • anger,Aristotle’s definition • blood, in Aristotle • chronology (development), of Aristotle’s thought • eleos/eleeo and Aristotle • eleos/eleeo and Aristotle, in Homer • hatred, in Aristotle • honor, in Aristotle • love in Aristotle • mechanical explanation in Aristotle • orge, in Aristotle • pain in Aristotle • pain in Aristotle, and pity • pathos, in Aristotle • pity, in Aristotle • pleasure in Aristotle • retribution in Aristotle • revenge, in Aristotle • self-control, Aristotle • shame in Aristotle • slight in Aristotle • social status, in Aristotle • suffering, in Aristotle • time, in Aristotle
Found in books: Athanassaki and Titchener (2022) 158; Braund and Most (2004) 17, 26, 27, 57, 79, 80, 100, 101, 102, 103, 106, 108, 109, 110, 111, 112, 113, 114, 116, 117, 119, 176, 209; Broadie (2021) 170; Champion (2022) 31; Edmonds (2019) 193; Fortenbaugh (2006) 359, 360, 362, 403, 404, 409; Fowler (2014) 114, 115; Gagarin and Cohen (2005) 423; Graver (2007) 217; Gunderson (2022) 89; Huffman (2019) 177; Humfress (2007) 27; Jouanna (2018) 41, 42, 297, 397; Karfíková (2012) 348, 349; Liatsi (2021) 17, 83, 85; Lloyd (1989) 90, 104; Long (2006) 378; Malherbe et al (2014) 284; Mermelstein (2021) 34, 76, 141; Michalopoulos et al. (2021) 80, 149, 150, 155; Mikalson (2010) 85; Perkell (1989) 20; Putthoff (2016) 87; Riess (2012) 120; Robbins et al (2017) 65; Sorabji (2000) 22, 23, 24, 25, 41, 77, 80, 135, 233, 237, 241, 290, 298, 322, 323; Tite (2009) 162; Yates and Dupont (2020) 124; van der EIjk (2005) 213, 225
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79. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Platonic source • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 95, 130, 131, 133; Wardy and Warren (2018) 95, 130, 131, 133
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80. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, Cicero on • Aristotle, and scepticism • Aristotle, influenced by Plato • Aristotle, on knowledge • Cicero, on Plato and Aristotle • Plato, influence on Aristotle • chronology (development), of Aristotle’s thought
Found in books: Bryan (2018) 130, 131, 132, 133, 136; Ebrey and Kraut (2022) 453; Fortenbaugh (2006) 393; Long (2006) 49, 303; Wardy and Warren (2018) 130, 131, 132, 133, 136
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81. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, influenced by Plato • Plato, influence on Aristotle
Found in books: Bryan (2018) 97; Wardy and Warren (2018) 97
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82. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle
Found in books: Cornelli (2013) 338; Ebrey and Kraut (2022) 395
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83. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, and fourth-century tragic plays/tragedians • Aristotle, ethics and politics of
Found in books: Liapis and Petrides (2019) 40; Long (2006) 18
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84. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, on distributive justice
Found in books: Cornelli (2013) 324, 330, 338; Wolfsdorf (2020) 468
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85. Cicero, On Divination, 1.3.5, 1.52, 1.58-1.59, 1.62, 1.64, 1.131, 2.120, 2.130, 2.148 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristotle • Aristotle on divination • Aristotle, • Aristotle, on divination • Aristotle, on dreams
Found in books: Edmonds (2019) 197; Frede and Laks (2001) 6; Johnston (2008) 15, 16; Mikalson (2010) 111, 124; Roskovec and Hušek (2021) 7, 9; Russell and Nesselrath (2014) 78, 80; Santangelo (2013) 24; Wynne (2019) 184
1.52. Sed veniamus nunc, si placet, ad somnia philosophorum. Est apud Platonem Socrates, cum esset in custodia publica, dicens Critoni, suo familiari, sibi post tertium diem esse moriendum; vidisse se in somnis pulchritudine eximia feminam, quae se nomine appellans diceret Homericum quendam eius modi versum: Tertia te Phthiae tempestas laeta locabit. Quod, ut est dictum, sic scribitur contigisse. Xenophon Socraticus (qui vir et quantus!) in ea militia, qua cum Cyro minore perfunctus est, sua scribit somnia, quorum eventus mirabiles exstiterunt.
1.58. Quid hoc somnio dici potest divinius? Sed quid aut plura aut vetera quaerimus? Saepe tibi meum narravi, saepe ex te audivi tuum somnium: me, cum Asiae pro cos. praeessem, vidisse in quiete, cum tu equo advectus ad quandam magni fluminis ripam provectus subito atque delapsus in flumen nusquam apparuisses, me contremuisse timore perterritum; tum te repente laetum exstitisse eodemque equo adversam ascendisse ripam, nosque inter nos esse conplexos. Facilis coniectura huius somnii, mihique a peritis in Asia praedictum est fore eos eventus rerum, qui acciderunt. Venio nunc ad tuum. 1.59. Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius.
1.62. Epicurum igitur audiemus potius? Namque Carneades concertationis studio modo hoc, modo illud ait; ille, quod sentit; sentit autem nihil umquam elegans, nihil decorum. Hunc ergo antepones Platoni et Socrati? qui ut rationem non redderent, auctoritate tamen hos minutos philosophos vincerent. Iubet igitur Plato sic ad somnum proficisci corporibus adfectis, ut nihil sit, quod errorem animis perturbationemque adferat. Ex quo etiam Pythagoriis interdictum putatur, ne faba vescerentur, quod habet inflationem magnam is cibus tranquillitati mentis quaerenti vera contrariam.
1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur.
1.131. Democritus autem censet sapienter instituisse veteres, ut hostiarum immolatarum inspicerentur exta; quorum ex habitu atque ex colore tum salubritatis, tum pestilentiae signa percipi, non numquam etiam, quae sit vel sterilitas agrorum vel fertilitas futura. Quae si a natura profecta observatio atque usus agnovit, multa adferre potuit dies, quae animadvertendo notarentur, ut ille Pacuvianus, qui in Chryse physicus inducitur, minime naturam rerum cognosse videatur: nam isti quí linguam avium intéllegunt Plusque éx alieno iécore sapiunt quam éx suo, Magis aúdiendum quam aúscultandum cénseo. Cur? quaeso, cum ipse paucis interpositis versibus dicas satis luculente: Quídquid est hoc, ómnia animat, fórmat, alit, augét, creat, Sépelit recipitque ín sese omnia ómniumque idémst pater, Índidemque eadem aéque oriuntur de íntegro atque eodem óccidunt. Quid est igitur, cur, cum domus sit omnium una, eaque communis, cumque animi hominum semper fuerint futurique sint, cur ii, quid ex quoque eveniat, et quid quamque rem significet, perspicere non possint? Haec habui, inquit, de divinatione quae dicerem.
2.148. Explodatur igitur haec quoque somniorum divinatio pariter cum ceteris. Nam, ut vere loquamur, superstitio fusa per gentis oppressit omnium fere animos atque hominum inbecillitatem occupavit. Quod et in iis libris dictum est, qui sunt de natura deorum, et hac disputatione id maxume egimus. Multum enim et nobismet ipsis et nostris profuturi videbamur, si eam funditus sustulissemus. Nec vero (id enim diligenter intellegi volo) superstitione tollenda religio tollitur. Nam et maiorum instituta tueri sacris caerimoniisque retinendis sapientis est, et esse praestantem aliquam aeternamque naturam, et eam suspiciendam admirandamque hominum generi pulchritudo mundi ordoque rerum caelestium cogit confiteri.' '. None | 1.3.5. And, indeed, what colony did Greece ever send into Aeolia, Ionia, Asia, Sicily, or Italy without consulting the Pythian or Dodonian oracle, or that of Jupiter Hammon? Or what war did she ever undertake without first seeking the counsel of the gods? 2 Nor is it only one single mode of divination that has been employed in public and in private. For, to say nothing of other nations, how many our own people have embraced! In the first place, according to tradition, Romulus, the father of this City, not only founded it in obedience to the auspices, but was himself a most skilful augur. Next, the other Roman kings employed augurs; and, again, after the expulsion of the kings, no public business was ever transacted at home or abroad without first taking the auspices. Furthermore, since our forefathers believed that the soothsayers art had great efficacy in seeking for omens and advice, as well as in cases where prodigies were to be interpreted and their effects averted, they gradually introduced that art in its entirety from Etruria, lest it should appear that any kind of divination had been disregarded by them.
1.3.5. Therefore Ateius, by his announcement, did not create the cause of the disaster; but having observed the sign he simply advised Crassus what the result would be if the warning was ignored. It follows, then, that the announcement by Ateius of the unfavourable augury had no effect; or if it did, as Appius thinks, then the sin is not in him who gave the warning, but in him who disregarded it.17 And whence, pray, did you augurs derive that staff, which is the most conspicuous mark of your priestly office? It is the very one, indeed with which Romulus marked out the quarter for taking observations when he founded the city. Now this staffe is a crooked wand, slightly curved at the top, and, because of its resemblance to a trumpet, derives its name from the Latin word meaning the trumpet with which the battle-charge is sounded. It was placed in the temple of the Salii on the Palatine hill and, though the temple was burned, the staff was found uninjured.
1.52. But let us come now, if you please, to the dreams of philosophers.25 We read in Plato that Socrates, while in prison, said in a conversation with his friend Crito: I am to die in three days; for in a dream I saw a woman of rare beauty, who called me by name and quoted this verse from Homer:Gladly on Phthias shore the third days dawn shall behold thee.And history informs us that his death occurred as he had foretold. That disciple of Socrates, Xenophon — and what a man he was! — records the dreams he had during his campaign with Cyrus the Younger, and their remarkable fulfilment. Shall we say that Xenophon is either a liar or a madman?
1.58. But why go on seeking illustrations from ancient history? I had a dream which I have often related to you, and you one which you have often told to me. When I was governor of Asia I dreamed that I saw you on horseback riding toward the bank of some large river, when you suddenly plunged forward, fell into the stream, and wholly disappeared from sight. I was greatly alarmed and trembled with fear. But in a moment you reappeared mounted on the same horse, and with a cheerful countece ascended the opposite bank where we met and embraced each other. The meaning of the dream was readily explained to me by experts in Asia who from it predicted those events which subsequent occurred. 1.59. I come now to your dream. I heard it, of course, from you, but more frequently from our Sallustius. In the course of your banishment, which was glorious for us but disastrous to the State, you stopped for the night at a certain country-house in the plain of Atina. After lying awake most of the night, finally, about daybreak, you fell into a very profound sleep. And though your journey was pressing, yet Sallustius gave instructions to maintain quiet and would not permit you to be disturbed. But you awoke about the second hour and related your dream to him. In it you seemed to be wandering sadly about in solitary places when Gaius Marius, with his fasces wreathed in laurel, asked you why you were sad, and you replied that you had been driven from your country by violence. He then bade you be of good cheer, took you by the right hand, and delivered you to the nearest lictor to be conducted to his memorial temple, saying that there you should find safety. Sallustius thereupon, as he relates, cried out, a speedy and a glorious return awaits you. He further states that you too seemed delighted at the dream. Immediately thereafter it was reported to me that as soon as you heard that it was in Marius temple that the glorious decree of the Senate for your recall had been enacted on motion of the consul, a most worthy and most eminent man, and that the decree had been greeted by unprecedented shouts of approval in a densely crowded theatre, you said that no stronger proof could be given of a divinely inspired dream than this. 29
1.62. Then shall we listen to Epicurus rather than to Plato? As for Carneades, in his ardour for controversy he asserts this and now that. But, you retort, Epicurus says what he thinks. But he thinks nothing that is ever well reasoned, or worthy of a philosopher. Will you, then, put this man before Plato or Socrates, who though they gave no reason, would yet prevail over these petty philosophers by the mere weight of their name? Now Platos advice to us is to set out for the land of dreams with bodies so prepared that no error or confusion may assail the soul. For this reason, it is thought, the Pythagoreans were forbidden to indulge in beans; for that food produces great flatulence and induces a condition at war with a soul in search for truth.
1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future.
1.131. Again, Democritus expresses the opinion that the ancients acted wisely in providing for the inspection of the entrails of sacrifices; because, as he thinks, the colour and general condition of the entrails are prophetic sometimes of health and sometimes of sickness and sometimes also of whether the fields will be barren or productive. Now, if it is known by observation and experience that these means of divination have their source in nature, it must be that the observations made and records kept for a long period of time have added much to our knowledge of this subject. Hence, that natural philosopher introduced by Pacuvius into his play of Chryses, seems to show very scanty apprehension of the laws of nature when he speaks as follows:The men who know the speech of birds and moreDo learn from other livers than their own —Twere best to hear, I think, and not to heed.I do not know why this poet makes such a statement when only a few lines further on he says clearly enough:Whateer the power may be, it animates,Creates, gives form, increase, and nourishmentTo everything: of everything the sire,It takes all things unto itself and hidesWithin its breast; and as from it all thingsArise, likewise to it all things return.Since all things have one and the same and that a common home, and since the human soul has always been and will always be, why, then, should it not be able to understand what effect will follow any cause, and what sign will precede any event?This, said Quintus, is all that I had to say on divination. 58
2.148. Then let dreams, as a means of divination, be rejected along with the rest. Speaking frankly, superstition, which is widespread among the nations, has taken advantage of human weakness to cast its spell over the mind of almost every man. This same view was stated in my treatise On the Nature of the Gods; and to prove the correctness of that view has been the chief aim of the present discussion. For I thought that I should be rendering a great service both to myself and to my countrymen if I could tear this superstition up by the roots. But I want it distinctly understood that the destruction of superstition does not mean the destruction of religion. For I consider it the part of wisdom to preserve the institutions of our forefathers by retaining their sacred rites and ceremonies. Furthermore, the celestial order and the beauty of the universe compel me to confess that there is some excellent and eternal Being, who deserves the respect and homage of men.' '. None |
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86. Cicero, De Finibus, 1.30, 1.37, 2.9, 5.7, 5.48-5.50, 5.53, 5.55-5.58, 5.84 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Cicero on • Aristotle, Metaphysics • Aristotle, Natural and necessary emotions • Aristotle, Nicomachean Ethics • Aristotle, Protrepticus • Cicero, on Plato and Aristotle
Found in books: Atkins and Bénatouïl (2021) 180; Gale (2000) 90; Gunderson (2022) 92; Hunter (2018) 212, 213; Long (2006) 291, 305; Sorabji (2000) 201; Taylor and Hay (2020) 29; Tsouni (2019) 48, 62, 128, 142, 147, 148, 149, 153, 168, 172, 173
| 2.9. \xa0"He thinks that pleasure is not desirable in itself." "Then in his opinion to feel pleasure is a different thing from not feeling pain?" "Yes," he said, "and there he is seriously mistaken, since, as I\xa0have just shown, the complete removal of pain is the limit of the increase of pleasure." "Oh," I\xa0said, "as for the formula \'freedom from pain,\' I\xa0will consider its meaning later on; but unless you are extraordinarily obstinate you are bound to admit that \'freedom from pain\' does not mean the same as \'pleasure.\'\xa0" "Well, but on this point you will find me obstinate," said he; "for it is as true as any proposition can be." "Pray," said\xa0I, "when a man is thirsty, is there any pleasure in the act of drinking?" "That is undeniable," he answered. "Is it the same pleasure as the pleasure of having quenched one\'s thirst?" "No, it is a different kind of pleasure. For the pleasure of having quenched one\'s thirst is a \'static\' pleasure, but the pleasure of actually quenching it is a \'kinetic\' pleasure." "Why then," I\xa0asked, "do you call two such different things by the same name?" <
5.7. \xa0"Perhaps," said Piso, "it will not be altogether easy, while our friend here" (meaning me) "is by, still I\xa0will venture to urge you to leave the present New Academy for the Old, which includes, as you heard Antiochus declare, not only those who bear the name of Academics, Speusippus, Xenocrates, Polemo, Crantor and the rest, but also the early Peripatetics, headed by their chief, Aristotle, who, if Plato be excepted, I\xa0almost think deserves to be called the prince of philosophers. Do you then join them, I\xa0beg of you. From their writings and teachings can be learnt the whole of liberal culture, of history and of style; moreover they include such a variety of sciences, that without the equipment that they give no one can be adequately prepared to embark on any of the higher careers. They have produced orators, generals and statesmen. To come to the less distinguished professions, this factory of experts in all the sciences has turned out mathematicians, poets, musicians and physicians." <
5.48. \xa0"Let us consider the parts of the mind, which are of nobler aspect. The loftier these are, the more unmistakable indications of nature do they afford. So great is our innate love of learning and of knowledge, that no one can doubt that man\'s nature is strongly attracted to these things even without the lure of any profit. Do we notice how children cannot be deterred even by punishment from studying and inquiry into the world around them? Drive them away, and back they come. They delight in knowing things; they are eager to impart their knowledge to others; pageants, games and shows of that sort hold them spell-bound, and they will even endure hunger and thirst so as to be able to see them. Again, take persons who delight in the liberal arts and studies; do we not see them careless of health or business, patiently enduring any inconvenience when under the spell of learning and of science, and repaid for endless toil and trouble by the pleasure they derive from acquiring knowledge? <' "5.49. \xa0For my part I\xa0believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I\xa0have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A\xa0passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. <" '5.50. \xa0"What an ardour for study, think you, possessed Archimedes, who was so absorbed in a diagram he was drawing in the dust that he was unaware even of the capture of his native city! What genius do we see expended by Aristoxenus on the theory of music! Imagine the zeal of a lifetime that Aristophanes devoted to literature! Why should\xa0I speak of Pythagoras, or of Plato, or Democritus? For they, we are told, in their passion for learning travelled through the remotest parts of the earth! Those who are blind to these facts have never been enamoured of some high and worthy study. And those who in this connexion allege that the studies I\xa0have mentioned are pursued for the sake of mental pleasure fail to see that they are proved to be desirable for their own sake by the very fact that the mind feels delight in them when no bait of advantage is held out, and finds enjoyment in the mere possession of knowledge even though it is likely to be a positive disadvantage to its possessor. <
5.53. \xa0The old philosophers picture what the life of the Wise will be in the Islands of the Blest, and think that being released from all anxiety and needing none of the necessary equipment or accessories of life, they will do nothing but spend their whole time upon study and research in the science of nature. We on the other hand see in such studies not only the amusement of a life of happiness, but also the alleviation of misfortune; hence the numbers of men who when they had fallen into the power of enemies or tyrants, or when they were in prison or in exile, have solaced their sorrow with the pursuit of learning. <
5.55. \xa0"Even more striking, and in fact absolutely obvious and convincing natural indications are not wanting, more particularly no doubt in man, but also in every living creature, of the presence of a positive craving for constant activity. Perpetual repose is unendurable on any terms. This is a fact that may be readily detected in children of the tenderest age, if I\xa0may risk being thought to lay undue stress on a field of observation sanctioned by the older thinkers, all of whom, and my own school more than others, go to the nursery, because they believe that Nature reveals her plan to them most clearly in childhood. Even infants, we notice, are incapable of keeping still. Children of a somewhat more advanced age delight in games involving considerable exertion, from which not even fear of punishment can restrain them. And this passion for activity grows as they grow older. The prospect of the most delightful dreams would not reconcile us to feeling asleep for ever: Endymion\'s fate we should consider no better than death. < 5.56. \xa0Observe the least energetic among men: even in a notorious idler both mind and body are constantly in motion; set him free from unavoidable occupations, and he calls for a dice-board, goes off to some sport, or looks for somebody to chat with, seeking at the club or at some trivial social gathering a substitute for higher and more intellectual amusements. Even the wild animals that we keep caged up for our amusement find their captivity irksome, although they are better fed than if they were at large; they miss their natural birthright of free and untrammelled movement. <' "5.57. \xa0Hence the abler and more accomplished a man is, the less he would care to be alive at all if debarred from taking part in affairs, although allowed to batten on the most exquisite pleasures. Men of ability either choose a life of private activity, or, if of loftier ambition, aspire to a public career of political or military office, or else they devote themselves entirely to study and learning; and the devotees of learning are so far from making pleasure their aim, that they actually endure care, anxiety and loss of sleep, in the exercise of the noblest part of man's nature, the divine element within us (for so we must consider the keen edge of the intellect and the reason), they ask for no pleasure and avoid no toil; they are ceaselessly occupied in marvelling at the discoveries of the ancients or in pursuing new researches of their own; insatiable in their appetite for study, they forget all else besides, and harbour not one base or mean thought. So potent is the spell of these pursuits, that even those who profess to follow other Ends of Goods, defined by utility or pleasure, may yet be seen to spend their whole lives in investigating and unfolding the processes of nature. <" '5.58. \xa0"It is therefore at all events manifest that we are designed by nature for activity. Activities vary in kind, so much so that the more important actually eclipse the less; but the most important are, first (according to my own view and that of those with whose system we are now occupied) the contemplation and the study of the heavenly bodies and of those secrets and mysteries of nature which reason has the capacity to penetrate; secondly, the practice and the theory of politics; thirdly, the principles of Prudence, Temperance, Courage and Justice, with the remaining virtues and the activities consot therewith, all of which we may sum up under the single term of Morality; towards the knowledge and practice of which, when we have grown to maturity, we are led onward by nature\'s own guidance. All things are small in their first beginnings, but they grow larger as they pass through their regular stages of progress. And there is a reason for this, namely that at the moment of birth we possess a certain weakness and softness which prevent our seeing and doing what is best. The radiance of virtue and of happiness, the two things most to be desired, dawns upon us later, and far later still comes a full understanding of their nature. \'Happy the man,\' Plato well says, \'who even in old age has the good fortune to be able to achieve wisdom and true opinions.\' Therefore since enough has been said about the primary goods of nature, let us now consider the more important things that follow later. <' "
5.84. \xa0Your school are not so logical. 'Three classes of goods': your exposition runs smoothly on. But when it comes to its conclusion, it finds itself in trouble; for it wants to assert that the Wise Man can lack no requisite of happiness. That is the moral style, the style of Socrates and of Plato too. 'I\xa0dare assert it,' cries the Academic. You cannot, unless you recast the earlier part of the argument. If poverty is an evil, no beggar can be happy, be he as wise as you like. But Zeno dared to say that a wise beggar was not only happy but also wealthy. Pain is an evil: then a man undergoing crucifixion cannot be happy. Children are a good: then childlessness is miserable; one's country is good: then exile is miserable; health is a good: then sickness is miserable; soundness of body is a good; then infirmity is miserable; good eyesight is a good: then blindness is miserable. Perhaps the philosopher's consolations can alleviate each of these misfortunes singly; but how will he enable us to endure them all together? Suppose a man to be at once blind, infirm, afflicted by dire disease, in exile, childless, destitute and tortured on the rack; what is your name, Zeno, for him? 'A\xa0happy man,' says Zeno. A\xa0supremely happy man as well? 'To be sure,' he will reply, 'because I\xa0have proved that happiness no more admits of degrees than does virtue, in which happiness itself consists.' <" '. None |
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87. Cicero, On The Ends of Good And Evil, 1.30, 1.37, 2.9, 3.68, 4.3, 5.1-5.2, 5.7, 5.12-5.14, 5.48-5.50, 5.53, 5.55-5.58, 5.74, 5.84, 5.88 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristotle • Aristotle, • Aristotle, Cicero on • Aristotle, Distinction of two kinds of love ascribed to A., but perhaps Theophrastan • Aristotle, Metaphysics • Aristotle, Natural and necessary emotions • Aristotle, Nicomachean Ethics • Aristotle, Protrepticus • Aristotle, Topics • Aristotle, corpus • Aristotle, on friendship • Cicero, on Plato and Aristotle • Love, In favour of (some kind of) erotic love, Aristotle, Heracleides, most Stoics, Plutarch • commentarii (of Aristotle and Theophrastus) • friendship, Aristotle on
Found in books: Atkins and Bénatouïl (2021) 180; Erler et al (2021) 95, 96, 97, 98, 99, 101, 102, 104, 110; Fowler (2014) 180, 184; Gale (2000) 90; Graver (2007) 250; Gunderson (2022) 92; Hunter (2018) 212, 213; Long (2006) 289, 291, 299, 300, 305; Sorabji (2000) 201, 280; Taylor and Hay (2020) 29; Tsouni (2019) 48, 51, 55, 56, 58, 62, 64, 128, 142, 147, 148, 149, 153, 168, 172, 173, 181
2.9. Negat esse eam, inquit, propter se expetendam. Aliud igitur esse censet gaudere, aliud non dolere. Et quidem, inquit, vehementer errat; nam, ut paulo ante paulo ante I 37—39 docui, augendae voluptatis finis est doloris omnis amotio. Non Non cum non RN' tum non N 2 tum vero (~uo) V; tuum non dolere Lamb. dolere, inquam, istud quam vim habeat postea videro; aliam vero vim voluptatis esse, aliam nihil dolendi, nisi valde pertinax fueris, concedas necesse est. Atqui reperies, inquit, in hoc quidem pertinacem; dici enim nihil potest verius. Estne, quaeso, inquam, sitienti in bibendo voluptas? Quis istud possit, inquit, negare? Eademne, quae restincta siti? Immo alio genere; restincta enim sitis enim om. RN (siti immo alio genere restincta enim om. V) stabilitatem voluptatis habet, inquit, inquit om. BE illa autem voluptas ipsius restinctionis in motu est. Cur igitur, inquam, res tam dissimiles dissimiles ( etiam A 2 ) difficiles A 1 eodem nomine appellas? Quid paulo ante, paulo ante p. 17, 17 sqq. inquit, dixerim nonne meministi, cum omnis dolor detractus esset, variari, non augeri voluptatem?" '
3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo.
4.3. Existimo igitur, inquam, Cato, veteres illos Platonis auditores, auditores Platonis BE Speusippum, Aristotelem, Xenocratem, deinde eorum, Polemonem, Theophrastum, satis et copiose et eleganter habuisse constitutam disciplinam, ut non esset causa Zenoni, cum Polemonem audisset, cur et ab eo ipso et a superioribus dissideret. quorum fuit haec institutio, in qua animadvertas velim quid mutandum putes nec expectes, dum ad omnia dicam, quae a te a te ed. princ. Rom. ante dicta sunt; universa enim illorum ratione cum tota vestra confligendum puto.' '
5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina.' "
5.7. Tum Piso: Etsi hoc, inquit, fortasse non poterit poterit 'emendavisse videtur Aldus' Mdv. poteris sic abire, cum hic assit—me autem dicebat—, tamen audebo te ab hac Academia nova ad veterem illam illam veterem BE vocare, in qua, ut dicere Antiochum audiebas, non ii ii edd. hi R hij BENV soli solum R numerantur, qui Academici vocantur, Speusippus, Xenocrates, Polemo, Crantor ceterique, sed etiam Peripatetici veteres, quorum princeps principes R Aristoteles, quem excepto Platone haud scio an recte dixerim principem philosophorum. ad eos igitur converte te, converte te NV convertere R convertere te BE quaeso. ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia, omnis sermo elegans sumi potest, tum varietas est tanta artium, ut nemo sine eo instrumento ad ullam rem illustriorem satis ornatus possit accedere. ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. ut ad minora veniam, mathematici, poe+tae, musici, medici denique ex hac tamquam omnium artificum artificiū R officina profecti sunt. Atque ego: At ego R Et ego V" '
5.12. De summo autem bono, quia duo genera librorum sunt, unum populariter scriptum, quod e)cwteriko/n appellabant, alterum limatius, quod in commentariis reliquerunt, non semper idem dicere videntur, nec in summa tamen ipsa aut varietas est ulla apud hos quidem, quos nominavi, aut inter ipsos dissensio. sed cum beata vita quaeratur idque sit unum, quod philosophia philosophia dett. philosophiam spectare et sequi debeat, sitne ea tota sita in potestate sapientis an possit aut labefactari aut eripi rebus adversis, in eo non numquam variari inter eos inter eos variari R et dubitari videtur. quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. quod si ita se habeat, non possit beatam praestare vitam vitam praestare BE sapientia. Haec mihi videtur delicatior, delicatior videtur NV ut ita dicam, molliorque ratio, quam virtutis vis gravitasque postulat. quare teneamus Aristotelem et eius filium Nicomachum, cuius accurate scripti de moribus libri dicuntur illi quidem esse Aristoteli, sed non video, cur non potuerit patri similis esse filius. Theophrastum tamen adhibeamus ad pleraque, dum modo plus in virtute teneamus, quam ille tenuit, firmitatis et roboris. Simus igitur contenti his.
5.13. namque horum posteri meliores illi quidem mea sententia quam reliquarum philosophi disciplinarum, sed ita degenerant, ut ipsi ex se nati esse videantur. primum Theophrasti, Strato, physicum se voluit; in quo etsi est magnus, tamen nova pleraque et perpauca de moribus. huius, Lyco, lyco V lico R lisias et N 2 ( versu ultra marg. continuato; ex priore script. lic cognosci posse videtur ); om. BE spatio vacuo rel. oratione locuples, rebus ipsis ipsi rebus R ieiunior. concinnus deinde et elegans huius, Aristo, sed ea, quae desideratur a magno philosopho, gravitas, in eo non fuit; scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet.
5.14. praetereo multos, in his doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. summum enim bonum exposuit vacuitatem doloris; qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Critolaus imitari voluit antiquos, et quidem est gravitate proximus, et redundat oratio, ac tamen ne is is his R quidem in patriis institutis add. Brem. manet. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. hic hic his R quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. antiquorum autem sententiam Antiochus noster mihi videtur persequi diligentissime, quam eandem Aristoteli aristotilis R, N ( fort. corr. ex aristotili), V fuisse et Polemonis docet.
5.48. Videamus animi partes, quarum est conspectus illustrior; quae quo sunt excelsiores, eo dant clariora indicia naturae. inditia nature N iudicia natura BE iudicia nature RV tantus est igitur innatus in nobis cognitionis amor et scientiae, ut nemo dubitare possit quin ad eas res hominum natura nullo emolumento invitata rapiatur. videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? ut pulsi ut pulsi P. Man. aut pulsi ( etiam B) recurrant? ut aliquid recurrant ut aliquid cod. Morel. recurrentur aliquid R recurrant aliquid BEV recurrerentur aliquid ( ut vid. ) N 1 recurrerent et aliquid N 2 scire se scire se etiam R gaudeant? ut id aliis narrare gestiant? ut pompa, ludis atque eius modi spectaculis teneantur ob eamque rem vel famem et sitim perferant? quid vero? qui ingenuis ingeniis BER studiis atque artibus delectantur, nonne videmus eos nec valitudinis nec rei familiaris habere rationem omniaque perpeti ipsa cognitione et scientia captos et cum maximis curis et laboribus compensare eam, quam ex discendo capiant, voluptatem? 5.49. ut add. Se. mihi quidem Homerus huius modi quiddam vidisse videatur videatur BER videtur N om. V in iis, quae de Sirenum cantibus finxerit. finxerit RN 1 V finxerint BE finxerat N 2 neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae, qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent. ita enim invitant Ulixem—nam verti, ut quaedam Homeri, sic istum ipsum locum—: O decus Argolicum, quin quin N 2 qui puppim flectis, Ulixes, Auribus ut nostros possis agnoscere cantus! Nam nemo haec umquam est transvectus caerula cursu, Quin prius adstiterit vocum dulcedine captus, Post variis avido satiatus pectore musis Doctior ad patrias lapsus pervenerit oras. Nos grave certamen belli clademque tenemus, Graecia quam Troiae divino numine vexit, Omniaque e latis rerum rerum Marsus regum vestigia terris. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse patria esse (pat a ee, 1 et in ras. a ee ab alt. m. ) N patrie V patria BER cariorem. Atque omnia quidem scire, cuiuscumque modi sint, cupere curiosorum, duci vero maiorum rerum contemplatione ad cupiditatem scientiae summorum virorum est putandum. 5.50. quem enim ardorem studii censetis fuisse in Archimede, qui dum in pulvere quaedam describit attentius, ne patriam quidem captam esse add. ed. princ. Roman. ( sec. Mdv. sil. ) senserit? quantum Aristoxeni ingenium consumptum videmus in musicis? quo studio Aristophanem putamus aetatem in litteris duxisse? quid de Pythagora? quid de Platone aut de Democrito aut democrito (de mocrito V) RNV loquar? a quibus propter discendi cupiditatem videmus ultimas terras esse peragratas. quae qui non vident, nihil umquam magnum magnum ac Brem. magna ac cognitione dignum amaverunt. Atque hoc loco, qui propter animi voluptates coli dicunt ea studia, quae dixi, non intellegunt idcirco esse ea propter se expetenda, quod nulla utilitate obiecta delectentur animi atque ipsa scientia, etiamsi incommodatura sit, gaudeant.
5.53. Ac veteres quidem philosophi in beatorum insulis fingunt qualis futura futura Clericus ( ad Aeschinis Axioch. 17 ); natura sit vita sapientium, quos cura omni liberatos, nullum necessarium vitae cultum aut paratum aut apparatum Lamb. requirentis, nihil aliud esse esse om. BE acturos putant, nisi ut omne tempus inquirendo in qendo E in querendo RV inquerendo N ac discendo in naturae cognitione consumant. Nos autem non solum beatae vitae istam esse oblectationem videmus, sed etiam levamentum miseriarum. itaque multi, cum in in om. BER potestate essent hostium aut tyrannorum, multi in custodia, multi in exilio dolorem suum doctrinae studiis levaverunt. levarunt BE
5.55. Sunt autem etiam clariora vel plane perspicua minimeque dubitanda indicia inditia N iudicia naturae, maxime scilicet in homine, sed in omni animali, ut appetat animus aliquid agere semper agere semper aliquod BE neque ulla condicione quietem sempiternam possit pati. facile est hoc cernere in primis puerorum aetatulis. quamquam enim vereor, ne nimius in hoc genere videar, tamen omnes veteres philosophi, maxime nostri, ad incunabula accedunt, quod quod RNV qui BE in pueritia facillime se arbitrantur arbitrantur RNV arbitrentur BE naturae voluntatem voluntatem Lamb. voluptatem posse cognoscere. videmus igitur ut conquiescere ne infantes quidem possint. cum vero paulum processerunt, processerunt Non. processerint lusionibus vel laboriosis laboriosius Non. delectantur, cum ... delectantur Non. p. 211 cum hi vero Non. ut ne verberibus quidem deterreri possint, eaque cupiditas agendi aliquid adolescit una cum aetatibus. itaque, ne si ne si edd. nisi iucundissimis quidem nos somniis usuros putemus, Endymionis somnum nobis velimus dari, idque si accidat, mortis instar putemus. 5.56. quin etiam inertissimos homines nescio qua qua qui BE singulari segnitia segnitia etiam E praeditos videmus tamen et corpore et animo moveri semper et, cum re nulla impediantur necessaria, aut alveolum poscere aut quaerere quempiam ludum aut sermonem aliquem requirere, cumque non habeant ingenuas ex doctrina oblectationes, circulos aliquos et sessiunculas consectari. quin ne bestiae quidem, quas delectationis causa concludimus, cum copiosius alantur, quam si essent liberae, facile patiuntur sese contineri motusque solutos et vagos a natura sibi tributos requirunt. 5.57. itaque ut quisque optime natus institutusque est, esse omnino nolit in vita, si gerendis gerendis gerundis Non. negotiis orbatus possit possit orbatus Non. paratissimis vesci voluptatibus. si gerendis ... voluptatibus Non. p. 416 nam aut privatim aliquid gerere malunt aut, qui altiore animo sunt, capessunt rem publicam honoribus imperiisque adipiscendis aut totos se ad studia doctrinae conferunt. qua in vita tantum abest ut voluptates consectentur, etiam curas, sollicitudines, vigilias perferunt optimaque parte hominis, quae in nobis divina ducenda est, ingenii et mentis acie fruuntur nec voluptatem requirentes nec fugientes laborem. nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. quo studio cum satiari non possint, possint Ern. possunt omnium ceterarum rerum obliti nihil abiectum, nihil humile cogitant; tantaque est vis talibus in studiis, ut eos etiam, qui sibi alios proposuerunt fines bonorum, quos utilitate aut voluptate dirigunt, tamen in rebus quaerendis explicandisque naturis aetates conterere videamus. 5.58. Ergo hoc quidem apparet, nos ad agendum esse natos. actionum autem genera plura, ut obscurentur etiam minora maioribus, minora maioribus maioribus minoribus BE maximae autem sunt primum, ut mihi quidem videtur et iis, quorum nunc in ratione versamur, consideratio cognitioque cognitioque N cognitione rerum caelestium et earum, quas a natura occultatas et latentes latentes iacentes R indagare ratio potest, deinde rerum publicarum administratio aut administrandi scientia, tum scientia, tum sciendi que (ēdi que ab alt. m. in ras. ) N prudens, temperata, fortis, iusta fortis, iusta Mdv. forti si iusta B E fortis. Si iusta R fortis et iusta (& in N ab alt. m. in ras. ) NV ratio reliquaeque virtutes et actiones virtutibus congruentes, quae uno verbo complexi omnia honesta dicimus; ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur, nec sine causa; in primo enim ortu inest teneritas teneritas NV Non. temeritas BER ac mollitia mollitia BE Non. mollities RN mollicies V quaedam, in primo ... moll. quaedam Non. p. 495 ut nec res videre optimas nec agere possint. virtutis enim beataeque vitae, quae duo maxime expetenda sunt, serius lumen apparet, multo etiam serius, ut plane qualia sint intellegantur. praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit! Quare, quoniam de primis naturae commodis satis dictum est, nunc de maioribus consequentibusque videamus.' "
5.74. quin etiam ipsi voluptarii deverticula diverticula BENV quaerunt et virtutes habent in ore totos dies voluptatemque primo dumtaxat primo dumtaxat NV prima dum taxat R dumtaxat primo BE expeti dicunt, quaerunt ... habent ... dicunt Lamb. quaerant ... habeant (habent V) ... dicant (' sententiae satisfaceret : quidni, quum etiam ... quaerant ... habeant ... dicant? ut minus hoc in Calliphonte et Diodoro mirum esse significaretur ' Mdv. ) deinde consuetudine quasi alteram quandam naturam effici, qua inpulsi multa faciant faciant Bentl., Ernest. ; faciunt nullam quaerentes voluptatem. Stoici restant. ei quidem non unam aliquam aut alteram rem a nobis, sed totam ad se nostram philosophiam add. Bentl., Davis. transtulerunt; atque ut reliqui fures earum rerum, quas ceperunt, signa commutant, sic illi, ut sententiis nostris pro suis uterentur, nomina tamquam rerum notas mutaverunt. ita relinquitur sola haec disciplina digna studiosis ingenuarum artium, digna eruditis, digna claris viris, digna principibus, digna regibus. Quae cum dixisset paulumque parumque BE institisset, Quid est?" "
5.84. dato dato edd. date hoc dandum erit erit est BE illud. Quod vestri non item. 'Tria genera bonorum'; proclivi proclivis V currit oratio. venit ad extremum; haeret in salebra. cupit enim dicere nihil posse ad beatam vitam deesse sapienti. honesta oratio, Socratica, Platonis etiam. Audeo dicere, inquit. Non potes, potes cod. Glogav., Dav. ; potest nisi retexueris illa. paupertas si malum est, mendicus beatus esse esse beatus BE nemo potest, quamvis sit sapiens. at Zeno eum non beatum modo, sed etiam divitem dicere ausus est. dolere malum est: in crucem qui agitur, in crucem qui agitur cod. Mor., marg. Crat. ; in crucem quia igitur BE in cruce. Quia igitur RV beatus esse non potest. bonum liberi: misera orbitas. bonum patria: miserum exilium. bonum valitudo: miser miser Mdv. miserum RV om. BE morbus. bonum integritas corporis: misera debilitas. bonum incolumis acies: misera caecitas. quae si potest singula consolando levare, universa quo modo sustinebit? sustinebis BE substinebis V sit enim idem caecus, debilis, morbo gravissimo affectus, exul, orbus, egens, torqueatur eculeo: eculeo dett. aculeo quem hunc appellas, Zeno? Beatum, inquit. Etiam beatissimum? Quippe, inquiet, cum tam tam dett., om. BERV docuerim gradus istam rem non habere quam virtutem, in qua sit ipsum etiam beatum." "
5.88. sed haec etsi praeclare, nondum tamen perpolita. pauca enim, neque ea ipsa enucleate, ab hoc ab hoc enucleate BE de virtute quidem dicta. post enim haec in hac urbe primum a Socrate quaeri coepta, deinde in hunc locum delata sunt, nec dubitatum, dubium R quin in virtute omnis ut bene, sic etiam beate vivendi spes poneretur. quae cum Zeno didicisset a nostris, ut in actionibus praescribi solet, ' de eadem re fecit alio modo '. hoc tu del. P. Man. nunc in illo probas. scilicet vocabulis rerum mutatis inconstantiae crimen ille effugit, nos effugere non possumus! ille Metelli vitam negat beatiorem quam Reguli, praeponendam tamen, nec magis expetendam, sed magis sumendam et, si optio esset, eligendam Metelli, Reguli reiciendam |
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