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[aristotle], athenian politics, aristotle Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 229
anger, aristotle’s, definition Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 17, 79, 100, 101, 102, 103, 106, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 119, 120, 123, 209, 210
aristotle Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5, 6, 8, 14, 15, 16, 17, 45
Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 56, 76, 90, 91, 92, 114, 120, 138, 187, 201, 202, 210, 359, 366, 397
Amsler (2023), Knowledge Construction in Late Antiquity, 94, 99, 100, 227
Athanassaki and Titchener (2022), Plutarch's Cities, 118, 119, 158, 207, 211, 215, 253, 254, 260, 261, 283
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 100
Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 143
Baumann and Liotsakis (2022), Reading History in the Roman Empire, 133, 193, 195
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 129
Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 101, 181, 267, 268, 273, 280, 281, 318, 319, 328, 329, 340, 356, 357, 359
Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 97
Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 178, 227, 228, 230, 287
Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 3, 24, 46, 47, 48, 49, 56, 58, 61, 64, 65, 69, 101, 136, 137, 149, 189, 198, 200, 211
Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 77
Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 30, 36, 85, 94, 120, 121, 169, 253, 260, 361
Bickerman and Tropper (2007), Studies in Jewish and Christian History, 534, 535, 548, 551
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 120, 121, 193
Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 180, 193
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 813
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 53, 54
Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 63, 64, 127, 128, 129
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 9, 51, 57, 58, 59, 77, 122, 140, 171, 172, 205, 221, 263, 266, 276, 289, 293
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 48, 63, 73, 74, 94, 108, 135, 136, 137
Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 14, 74
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 95, 96
Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 26, 31, 32, 90, 91
Cairns (1989), Virgil's Augustan Epic. 12, 89
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 4, 7, 15, 27, 28, 31, 68, 72, 77, 78, 80, 89, 133, 152, 153, 160, 164, 186, 196, 220, 221, 225, 226, 227, 284, 297, 311, 314, 315, 316, 317, 320, 327, 336, 344, 349, 351, 352
Celykte (2020), The Stoic Theory of Beauty. 30, 31, 32, 178, 179
Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 17, 31, 34, 35, 36, 94, 153, 154, 155, 207
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 43, 45, 234, 242, 275
Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 23, 98, 113, 140
Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 7, 219, 279, 313
Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 68, 70, 88, 89, 91, 178, 179, 180, 181, 185, 186, 187, 190, 194, 199
Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 22, 23, 25, 26, 27, 29, 31, 47, 48, 50, 51, 53, 54, 78, 79, 80, 81, 82, 85, 94, 96, 118, 133, 135, 142, 157, 180, 182, 199, 240, 241, 242, 243, 255, 257, 260, 262, 263, 264, 266, 267, 274, 277, 278, 280, 289, 290, 291, 292, 293, 294, 295, 297, 301, 313, 314, 315, 319, 321, 324, 326, 327, 329, 330, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 346, 348, 349, 350, 351, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 371, 375, 376, 378, 380, 381, 388, 389, 391, 392, 395, 396, 398, 399, 400, 401, 406, 408, 409, 410, 411, 412, 415, 416, 424, 425, 430, 431, 435, 437, 442, 443, 444, 447, 449, 454, 455, 457, 460, 466, 469, 475, 476
Culík-Baird (2022), Cicero and the Early Latin Poets, 87, 88, 89
Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 256
Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 79, 224
DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 59, 118, 216
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 9, 56, 58, 59, 62, 65, 71, 75, 76, 77, 94, 95, 97, 98, 99, 100, 101, 102, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 132, 137, 144, 145, 146, 150, 158, 164, 172, 176, 178, 179, 183, 193, 196, 198, 200, 201, 202, 207
Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 64, 111, 113, 148, 149, 150, 152, 158, 313
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 80, 272, 273, 335
Dillon and Timotin (2015), Platonic Theories of Prayer, 30, 43, 46, 91, 111, 135, 138, 139, 140, 141, 143, 145, 147, 148, 150, 151, 160
Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 23, 24, 25, 26, 27, 28, 29, 30, 31, 34, 35, 36, 37, 39, 46, 59, 73, 101, 144, 168, 195, 270, 284, 293, 296, 299, 322, 325, 359, 361, 362, 363, 364, 365, 366, 367, 370, 371, 386, 388, 391, 393, 395, 398, 453, 462, 555
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122, 138, 143, 244
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 120, 138, 193, 197, 240, 279, 280, 281, 282, 289, 329, 333, 381, 393
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30, 152, 212, 213, 417, 654, 655
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 32, 70, 109, 143, 159, 212, 217, 220, 221, 222, 231, 232, 241
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 12, 17, 19, 20, 21, 22, 23, 25, 28, 29, 30, 33, 36, 42, 44, 45, 47, 48, 49, 50, 59, 60, 61, 62, 63, 72, 73, 82, 85, 89, 95, 96, 97, 98, 99, 101, 102, 103, 104, 107, 108, 109, 110, 111, 114, 117, 123, 127, 128, 134, 135, 155, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 223, 224, 226, 232
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 214
Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 40, 275
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 1, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 41, 42, 45, 52, 59, 60, 62, 66, 68, 72, 86, 97, 100, 107, 167, 169, 187, 251, 281, 295
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 49, 131, 272, 274, 275, 276, 277
Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 66, 185, 199, 200, 215, 229, 230, 231, 232, 252, 253, 254, 267, 268, 421, 422, 423
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 15, 17, 292, 305, 321, 339, 405
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 18
Gee (2013), Aratus and the Astronomical Tradition, 8, 9, 10, 13, 33
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 29, 85, 90, 99, 103, 136, 144, 147, 148, 156, 204, 207, 225, 230, 244, 251, 266
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 30, 93, 101, 102, 113, 121, 125, 129, 136, 138, 149, 154, 157, 166, 170, 173, 177, 196, 216, 225, 290, 292
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 15, 16, 19, 21, 22, 23, 25, 28, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 53, 57, 63, 65, 68, 92, 93, 94, 95, 96, 97, 100, 103, 108, 110, 120, 123, 129, 134, 136, 137, 138, 142, 143, 157, 158, 159, 164, 165, 171, 174, 181, 183, 184, 185, 188, 189, 190, 192, 194, 195, 202, 210, 211, 233, 235, 240, 272, 277, 289, 292, 293, 295, 298, 308, 309, 330, 348, 359, 364, 365, 367, 370, 372, 373, 374, 381, 383, 384, 396, 406
Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 122, 155
Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 91, 249, 250, 251, 252, 253, 254, 255, 256
Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 33, 34, 37, 42, 97, 125
Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 18, 20, 21, 22, 56, 59, 131, 185, 186, 187, 192, 214, 245, 275, 276, 277, 282, 283, 284
Gruen (2011), Rethinking the Other in Antiquity, 107, 119, 120, 204, 206, 311, 312, 313
Gruen (2020), Ethnicity in the Ancient World - Did it matter, 11, 12, 52, 62, 63, 171
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27, 32, 89, 92, 95, 191
Gwynne (2004), Logic, Rhetoric and Legal Reasoning in the Qur'an: God's Arguments, 98, 99, 100, 101, 103, 104
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 28, 34, 35, 93, 101, 146, 248
Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 5, 84
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 13, 34, 66, 80, 115, 155, 156, 187, 311
Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 11, 43
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 1, 3, 33, 36, 37, 41, 53, 54, 96, 98, 99, 176, 177, 179, 196, 197, 235, 246, 266, 282
Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 26, 106
Horkey (2019), Cosmos in the Ancient World, 7, 8, 9, 16, 20, 25, 26, 27, 30, 32, 36, 37, 40, 42, 54, 62, 63, 66, 73, 76, 77, 79, 80, 81, 82, 83, 84, 85, 86, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 145, 180, 182, 185, 186, 228, 231, 272, 273, 274, 275, 276, 278, 279, 280, 282
Howley (2018), The Single Life in the Roman and Later Roman World, 79, 80, 81, 82, 193, 198, 199, 200, 201, 209
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 27
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 33, 80, 91, 92, 99, 104, 111, 112, 714, 1023
Huttner (2013), Early Christianity in the Lycus Valley, 142, 174
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 70, 72, 82, 83, 104, 109, 151, 152, 156, 157, 166, 173, 174, 175, 176, 177, 178, 187, 193, 205
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 33, 63, 70, 185, 246, 248, 249, 268
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34
Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 59, 101, 149, 150, 165, 167
Jenkyns (2013), God, Space, and City in the Roman Imagination, 3, 4, 72, 147, 311
Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 105, 270
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 145, 235, 243, 278
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 149, 154, 156, 181, 221
Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 44, 58, 59, 89, 95, 97, 99
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 2, 4, 15, 16, 17, 18, 21, 23, 25, 28, 34, 35, 51, 55, 56, 57, 59, 65, 82, 90, 105, 120, 162, 182, 189, 190, 191, 193, 194, 197, 198, 201, 202, 221, 227
Jorgenson (2018), The Embodied Soul in Plato's Later Thought, 24
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 24, 36, 132, 138, 170, 238, 239, 243, 244, 246, 247, 298, 299, 300, 303, 307, 308, 309, 310, 311, 323, 327, 328, 337
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22, 38, 39, 92
Karfíková (2012), Grace and the Will According to Augustine, 321, 348, 349, 350
Katzoff(2005), Law in the Documents of the Judaean Desert, 15
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 51, 52, 56, 59, 65, 66, 159
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 38, 149, 270, 319, 320, 375
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 39, 60, 61, 177, 184, 210, 232
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 339
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 55, 167, 168, 218, 232, 233, 236, 344
Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 163, 384
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 12, 50, 51, 66, 72, 73, 79, 80, 147, 164
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 55, 167, 168, 218, 232, 233, 236, 344
Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 230, 412, 413
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 77, 153, 154, 155, 156, 157, 158, 159, 160, 167, 184, 186, 247
Levison (2009), Filled with the Spirit, 138, 156, 278
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 6, 8, 18, 50, 52, 77, 84, 89, 136, 149, 151, 152, 153, 154, 157, 163, 177, 191, 192, 199, 203, 221, 245, 248, 249, 256, 260, 298, 302
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 25, 35, 60, 163, 189, 233, 234, 272
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 50, 67, 68, 74, 75, 76, 77, 90, 91, 109, 110, 112, 114, 115, 116, 117, 118, 133, 136, 165, 172, 233, 239, 252
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 8, 88, 89, 97, 168, 174, 188, 207, 212, 227, 235, 240, 247
Long (2019), Immortality in Ancient Philosophy, 11, 64, 65, 66, 67, 68, 69, 120, 185, 191, 192, 193, 194, 195
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 43, 146, 147, 216, 244, 372, 414
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 15, 16, 51, 52, 102, 103, 104, 118, 132, 133
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 114, 115, 213, 296, 337
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 244, 279, 280, 281, 285, 468, 487, 667, 760, 786, 800, 819, 847, 855, 859, 860, 899, 966, 969
Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 365
Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 10, 11, 34, 35
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 18, 162
McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 53, 55
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 71
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 57
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 15, 101, 111, 242, 243, 246
Miltsios (2023), Leadership and Leaders in Polybius. 124
Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 112
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 22, 149, 176, 185
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 4, 7, 14, 17, 18, 19, 21, 22, 23, 25, 26, 27, 28, 29, 34, 35, 41, 46, 75, 77, 78, 79, 80, 81, 83, 87, 88, 92, 94, 95, 104, 106, 107, 117, 122, 163, 183, 185
Mueller (2002), Roman Religion in Valerius Maximus, 19
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 87, 122, 167, 206, 236, 237, 267
Nasrallah (2019), Archaeology and the Letters of Paul, 57, 253, 254
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 8, 32, 41, 50, 57, 63, 66, 155
Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 14, 15, 16, 17, 18, 36, 37, 38, 67, 211, 212, 226, 228, 234
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 40, 41
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 13, 57, 58, 82, 85, 216, 251
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 41, 42, 43, 44, 45, 48, 49, 56, 65, 66, 69, 70, 71, 72, 73, 83, 84, 85, 86, 103, 104, 105, 106, 107, 108, 109, 110, 115, 124, 139, 141, 143, 144, 182
Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 32, 56, 59, 71, 103, 111, 112, 118, 135, 150, 151, 154, 156, 184, 209, 247, 248
Nisula (2012), Augustine and the Functions of Concupiscence, 25, 196, 249, 250, 251, 253, 254, 258
O'Brien (2015), The Demiurge in Ancient Thought, 130, 267
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 27, 28, 100, 105, 113, 114, 171, 172, 178, 179
Osborne (1996), Eros Unveiled: Plato and the God of Love. 50, 51, 82, 191
Osborne (2001), Irenaeus of Lyons, 19, 35, 74, 259
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 88, 113
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 31, 34, 80, 100, 204
Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 111, 206, 227, 283, 284
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 71, 105
Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 363
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 387, 391
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 139, 145, 297, 434, 447, 451, 464, 613
Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87, 97
Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 7, 10, 15, 17, 34, 37, 42, 43, 48, 49, 50, 52, 54, 56, 57, 58, 62, 67, 68, 73, 74, 75, 76, 80, 82, 109, 111, 120, 121, 123, 124, 141, 143, 144, 151, 152, 153, 156, 160, 167, 168, 169, 183
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 37, 386, 387, 390, 393
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 16, 131, 177, 178, 179, 181, 184, 243, 263
Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 28
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 117, 120, 146, 239, 334
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 3, 7, 8, 9, 11, 15, 16, 17, 18
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 225
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 73, 75, 76, 77, 78, 80, 90, 99, 106, 107, 109, 126, 169, 178, 179, 183
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67, 112
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 116, 135, 210
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 24
Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 60, 65, 72, 132, 136, 137, 141, 142, 143
Schibli (2002), Hierocles of Alexandria, 330, 333
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 50, 51
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 232, 354, 364, 434
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 24, 27, 46, 50, 51, 53, 55, 56, 61, 62, 63, 78, 84, 89, 110, 112, 113, 115, 119, 121, 122, 131, 149, 164
Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 18, 19, 21, 40, 41, 42, 54, 82, 110, 123, 139, 146, 147, 155, 175
Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 198
Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80, 153, 376
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 123, 125, 126
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 35, 41, 119
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 12, 94, 175
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 22, 165, 187, 236, 299, 351
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 25, 27, 29, 38, 116, 167, 254, 292, 295
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5, 23, 44, 47, 48, 59, 60, 94, 107, 108, 137, 151, 152
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 87, 92, 147, 148, 162, 228
Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 95
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210, 213, 347
Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 148
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aristotle's, application to drama, catharsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24, 25, 80, 221
aristotle's, definition of pleasure, damascius, neoplatonist, switches from plato's to Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 205
aristotle's, desire, aspasius, aristotelian, emotions classified under pleasure and distress, not Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 134, 135
aristotle's, physics, alexander of aphrodisias, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 119
aristotle's, rival definition of pleasure in order to extol pleasures of intellect, plato, damascius favours Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
aristotle, [de mundo] Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 166
aristotle, [ps.], ethnic purity in Meinel (2015), Pollution and Crisis in Greek Tragedy, 184
aristotle, actions vs. states Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 107, 108
aristotle, acts of passion vs. deliberation Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 102, 103, 104
aristotle, actuality van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 295
aristotle, against the gods, retribution in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 229
aristotle, agreement of plato and Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 30
aristotle, akrasia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 308, 309, 310, 311, 312, 313
aristotle, akrasia voluntary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 310, 311
aristotle, anagnorisis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 26, 28
aristotle, and actors/acting Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 7, 195, 196, 197, 348
aristotle, and alexandrian library Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 85, 89
aristotle, and archytas Wolfsdorf (2020), Early Greek Ethics, 458, 459, 465
aristotle, and aristotelianism, asceticism in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 69
aristotle, and aristotelianism, athenagoras on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 205
aristotle, and aristotelianism, boethius on ordering of aristotelian corpus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 684, 685, 686
aristotle, and aristotelianism, celsus and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 139
aristotle, and aristotelianism, classification of aristotelian corpus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 672
aristotle, and aristotelianism, cyril on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 215
aristotle, and aristotelianism, on divination Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 137, 141, 146, 148
aristotle, and aristotelianism, on language Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 410
aristotle, and aristotelianism, on wisdom Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 98
aristotle, and aristotelianism, ordering of philosophical knowledge by commentators on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 8
aristotle, and aristotelianism, origen and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 139, 141
aristotle, and aristotelianism, rhetoric, as branch of dialectic of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 671
aristotle, and aristotelianism, vision, theory of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 476
aristotle, and athenian dramatic festivals Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 326, 327, 343
aristotle, and commentarii, of theophrastus Tsouni (2019), Antiochus and Peripatetic Ethics, 22, 53, 56
aristotle, and conventionalism James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 38, 39, 40, 41, 42
aristotle, and dante Gee (2020), Mapping the Afterlife: From Homer to Dante, 114, 115
aristotle, and dreams Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 242, 248
aristotle, and eudaimonism Huffman (2019), A History of Pythagoreanism, 132
aristotle, and exegesis Champion (2022), Dorotheus of Gaza and Ascetic Education, 36, 37, 38, 39, 40, 41, 45, 46, 47, 48
aristotle, and first movements, expounded by seneca, perhaps earlier by cicero, but examples in possibly, chrysippus not yet recognized as such Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 70, 71, 122
aristotle, and fourth-century tragic plays/tragedians Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 29, 40, 43, 45, 47, 50, 51, 54, 55, 253, 268
aristotle, and good speech Mikalson (2010), Greek Popular Religion in Greek Philosophy, 60, 146
aristotle, and his followers Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5
aristotle, and humility Champion (2022), Dorotheus of Gaza and Ascetic Education, 82
aristotle, and knowledge, hierarchy of Champion (2022), Dorotheus of Gaza and Ascetic Education, 79
aristotle, and odysseus wounded by the spine Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 587
aristotle, and pity, pain in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 116
aristotle, and plato, directive faculty, in Graver (2007), Stoicism and Emotion, 225
aristotle, and plato’s attitude to tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 280
aristotle, and play Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 353
aristotle, and plutarch Gee (2020), Mapping the Afterlife: From Homer to Dante, 287, 288
aristotle, and politeia genre Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 113, 114
aristotle, and revenge, shame in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 123
aristotle, and rhetoric in tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 279, 280, 293, 332
aristotle, and scepticism Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67
aristotle, and scholarship on tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 139, 330, 331, 332, 333
aristotle, and self-display Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 342, 343
aristotle, and sensory distrust Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123
aristotle, and stoics, belief, doxa, distinguished from appearance, phantasia, in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
aristotle, and sycophancy, shame in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 93
aristotle, and the demarcation of history from poetry Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 111
aristotle, and the laconian women, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 577, 578
aristotle, and the mysians, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 584
aristotle, and the neoplatonic curriculum d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 11, 28, 29, 31, 41, 213
aristotle, and the political function of tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 272
aristotle, and the tragic canon Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8
aristotle, and the tragic chorus in the fourth century Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 186, 200, 201, 202, 210, 213, 237, 244, 245, 246, 273
aristotle, and the tragic hero Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 199
aristotle, and the tragic plot Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 186, 187, 188, 247, 274, 330, 332
aristotle, and theatrical machinery in fourth-century tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 255
aristotle, and theophrastus, diocles, relation to van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 95, 96
aristotle, and tragic diction Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 251
aristotle, and ‘poets nowadays’ Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 272, 273, 274, 276
aristotle, and “reactive” attitude Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 209, 214
aristotle, and, man measure statement, protagoras Wolfsdorf (2020), Early Greek Ethics, 102, 104
aristotle, and, parabolē παραβολή Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 217
aristotle, anger Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23
aristotle, animals classified by Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 30, 31, 44, 45, 52, 63, 66, 215, 216, 218
aristotle, appeal of as exemplar, apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 110
aristotle, aquinas, t. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 464
aristotle, aristobulus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 139, 145
aristotle, aristotelianism Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 8, 32, 127, 164, 265, 287, 291, 769, 773
aristotle, aristoxenus, account of procreation not derived from Huffman (2019), A History of Pythagoreanism, 383, 384
aristotle, as adherent of one-sex model Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 20, 21, 46
aristotle, as adherent of two-sex model Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 20, 21
aristotle, as advocate of teleology Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 38
aristotle, as influence on gregory of nyssa Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 101
aristotle, as model for cicero Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35
aristotle, as source for socrates Wolfsdorf (2020), Early Greek Ethics, 170, 188, 189, 637
aristotle, as supposed source for the precepts Huffman (2019), A History of Pythagoreanism, 87, 88, 89, 90, 91, 93, 94, 95, 96, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109
aristotle, as teacher of alexander Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 79
aristotle, as the plato, on reader Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 145
aristotle, as treated by simplicius Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 6, 111
aristotle, athenaiôn politeia Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 181, 221
aristotle, athenian constitution Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 480
aristotle, athens Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 613
aristotle, atticus, t. pomponius, polemics on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 207
aristotle, attribution of liber de causis to d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 296, 299, 317, 318
aristotle, authority in the peripatos Bryan (2018), Authors and Authorities in Ancient Philosophy, 101
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 101
aristotle, beehive metaphor Brule (2003), Women of Ancient Greece, 37, 78, 79
aristotle, belief, doxa, a species of supposition, hupolēpsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 133
aristotle, belief, doxa, a species of supposition, hupolēpsis, in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 133
aristotle, believed that history had to be made more universal and hence more similar to poetry Feldman (2006), Judaism and Hellenism Reconsidered, 414
aristotle, bibliography, of Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 85
aristotle, biography, of Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 106
aristotle, biological works Jouanna (2012), Greek Medicine from Hippocrates to Galen, 309
Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 69, 70, 72, 73, 74, 75, 76, 77, 78, 85
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 261
aristotle, biological works, history of animals Jouanna (2012), Greek Medicine from Hippocrates to Galen, 323
aristotle, biological works, parts of animals Jouanna (2012), Greek Medicine from Hippocrates to Galen, 309
aristotle, biological works, problemata Jouanna (2012), Greek Medicine from Hippocrates to Galen, 170
aristotle, biological works, works, de anima Jouanna (2012), Greek Medicine from Hippocrates to Galen, 226
aristotle, biology, biological works Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 78, 80, 111, 123
aristotle, blood, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 153, 176, 185, 218, 220, 225, 230
aristotle, boulēsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 322, 323
aristotle, but human emotion can be said to involve either Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41, 133
aristotle, but virtues not needed by gods and blessed Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 187, 188
aristotle, categories Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 572, 667
Champion (2022), Dorotheus of Gaza and Ascetic Education, 67, 68, 69, 75, 76, 77
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 163, 164, 174, 178, 224, 232
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 36, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 296, 297, 310
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 21, 81
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 14, 103
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 23, 24, 25, 27, 28
aristotle, catharsis Meinel (2015), Pollution and Crisis in Greek Tragedy, 3, 4, 238
Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24, 25, 76, 77, 80, 286, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299
aristotle, causality in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 81, 105, 106, 108, 111, 112, 113, 142, 250, 299
aristotle, causation, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
aristotle, cause need not be like effect Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 85
aristotle, cicero on Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 290, 292, 293, 298, 299, 300, 301, 302, 303, 304, 305, 378
aristotle, cicero, on plato and Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306
aristotle, comedy, definition Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
aristotle, comets as sublimia Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 273, 274, 276, 279, 280
aristotle, coming to be and passing away Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 32, 84
aristotle, compared to neoplatonists Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 116
aristotle, conceptualisation of the five senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6, 8, 221
aristotle, constitution of athens Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 19, 20, 40, 160, 573, 640, 691
aristotle, corpus MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 15
Tsouni (2019), Antiochus and Peripatetic Ethics, 55
aristotle, corrective justice Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 100, 103
aristotle, corrects this, plato Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
aristotle, cosmological theogony, critique of in Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 217, 218
aristotle, cosmology of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 51, 85, 86, 88
aristotle, criticism of timaean interpretations of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 8, 25, 26, 51
aristotle, curriculum MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 102
aristotle, david, commentator of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 106
aristotle, de anima Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 282
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 87, 120, 211, 359, 384
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 227
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6, 9, 10
aristotle, de generatione animalium Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 149, 274
aristotle, de spiritu Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 46
aristotle, dead sea and area, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 210, 211
aristotle, dedications, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 95, 96, 98, 100, 101
aristotle, defended by alexander Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 40
aristotle, definition of anger Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 17, 25, 26, 27, 79, 80, 100, 101, 102, 103, 105, 106, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 119, 120, 123, 176, 209, 210, 211, 215, 218, 219, 224, 226
aristotle, definition of epidictic speech Jouanna (2012), Greek Medicine from Hippocrates to Galen, 49
aristotle, definition of pity Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 57
aristotle, definition of theoretical wisdom, distinguished from practical wisdom Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 3, 10
aristotle, definition, of soul in Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 2
aristotle, detractors of harmony of plato and Schibli (2002), Hierocles of Alexandria, 330, 336
aristotle, development in his ideas van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 207, 243
aristotle, dianoia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 277
aristotle, didascaliae, non-extant Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 327
aristotle, different kinds of involvement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22
aristotle, disagrees, pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
aristotle, dissension with plato Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 545, 546
aristotle, distinction between knowledge of the divine and of the human Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 10
aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 278, 279, 280
aristotle, distress Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23, 24
aristotle, divine, retribution in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 230, 231, 232
aristotle, doctor, duties of mentioned by van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 193
aristotle, doctrine of the mean Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46
aristotle, earthquake theory Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 240, 241
aristotle, elements, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
aristotle, eleos/eleeo and Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 57
aristotle, emotion, not at issue in Osborne (1996), Eros Unveiled: Plato and the God of Love. 143, 148, 149, 150, 151, 152
aristotle, emotions classified under distress, pleasure, and desire, not stoics' fear Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22, 135
aristotle, emotions in rhetoric Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22, 23, 24, 290
aristotle, emotions, per contra, galen, emotions cannot be understood without physical basis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 68, 71, 72, 96, 119, 146, 153, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272
aristotle, engagement with democritus Wolfsdorf (2020), Early Greek Ethics, 231, 232
aristotle, enthymemes Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 127
aristotle, epagōgē in Wolfsdorf (2020), Early Greek Ethics, 189, 190
aristotle, ergon in galen, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 309
aristotle, eth. nic. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 6, 14, 15
aristotle, ethica nicomachea, νοῦς, lexeme family, in Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 119, 120
aristotle, ethics Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 73, 75, 193
aristotle, ethics and politics of Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 4, 9, 13, 14, 15, 18, 20, 26, 27, 29, 162, 192, 340, 341, 349, 350, 359, 368, 369, 385, 391
aristotle, ethics and soul theory Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 106
aristotle, eudaimonia Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 434, 437, 447, 451
aristotle, eudemian ethics Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 248
aristotle, exegesis of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 969
aristotle, exhalation theory Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 65, 163, 176, 177, 179, 188, 240, 273, 274, 299, 300, 301, 309
aristotle, exoteric works Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 12, 23
aristotle, explains competitive hope, pleasure, including those of debate Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
aristotle, fear Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23, 24
aristotle, feelings, involuntary, in Graver (2007), Stoicism and Emotion, 236
aristotle, first to use ὄρεξις? Huffman (2019), A History of Pythagoreanism, 202
aristotle, first, actuality van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 177, 213
aristotle, food at the theater Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242
aristotle, form, in Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 24
aristotle, forms by d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105, 106, 193
aristotle, friendship Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 327, 335, 696
aristotle, friendship, in Osborne (1996), Eros Unveiled: Plato and the God of Love. 49, 82, 141, 142, 143, 144, 145, 146, 223
aristotle, friendship, philia, in Wolfsdorf (2020), Early Greek Ethics, 102, 104, 484, 485, 586
aristotle, gender and reproduction in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45, 63, 91, 98, 122, 155, 210, 211, 213, 216
aristotle, generation of animals Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 92
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 260, 261, 264, 265, 272, 273
aristotle, god and the world in Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 9, 10, 11, 12
aristotle, god in Wolfsdorf (2020), Early Greek Ethics, 208
aristotle, god of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 15, 39, 179, 180, 182, 197, 203, 229
aristotle, god, theoi, θεοί‎, in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105, 242, 263
aristotle, godlikeness, and contemplation in Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 243, 244
aristotle, gods, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 238, 243, 245, 253, 254
aristotle, golden mean in Wolfsdorf (2020), Early Greek Ethics, 226
aristotle, government, analysis of Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 50
aristotle, greek philosopher Rizzi (2010), Hadrian and the Christians, 12
aristotle, greeks and barbarians, unequal according to Isaac (2004), The invention of racism in classical antiquity, 177
aristotle, gregory of nyssa Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 434, 447, 451
aristotle, hamartia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 132
aristotle, harmonised with plato Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 117
aristotle, harmonization, of plato and Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 468, 543, 544, 545, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564
aristotle, harmony of plato and Schibli (2002), Hierocles of Alexandria, 330
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 29, 184, 193
aristotle, hatred, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 102, 109, 110, 111, 114, 120, 210
aristotle, heracleides, most love, in favour of some kind of erotic love, stoics, plutarch Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 277, 280, 281
aristotle, hippocratic writings, differences with regard to van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 263, 267, 268, 269
aristotle, hippocratic writings, similarities with van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 260, 274
aristotle, his advice to alexander Isaac (2004), The invention of racism in classical antiquity, 181, 299, 300
aristotle, history of animals Tsouni (2019), Antiochus and Peripatetic Ethics, 103, 135, 187, 190
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 15, 175, 259
aristotle, homeric problems Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 108
aristotle, honor, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 112, 113, 117
aristotle, household mgt. Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 720
aristotle, hubris connotes superiority Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
aristotle, human as default for Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 202, 211
aristotle, hylomorphism Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 289, 290
aristotle, iamblichus on harmony between plato and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 193
aristotle, ideal polis in Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 23, 24, 25, 29, 81
aristotle, imagination, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170, 175, 179, 182
aristotle, impressions, in Graver (2007), Stoicism and Emotion, 237
aristotle, in babies, pain in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 192, 199
aristotle, in homer, eleos/eleeo and Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 56, 57, 59, 60, 61, 62, 65, 70, 71
aristotle, in opposition to speusippus, apatheia, freedom from, eradication of emotion, apatheia already rejected by Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 194, 195, 197
aristotle, in order to extol pleasures of intellect, pleasure, damascius backs Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
aristotle, in sleep, nous in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 171
aristotle, inattention Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 310, 311
aristotle, influence on demetrius of phalerum Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 78, 79
aristotle, influence on galen van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 293
aristotle, influence on satires Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 109
aristotle, influence on seneca Graver (2007), Stoicism and Emotion, 243
aristotle, influence on shklovsky’s conception of defamiliarisation Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 10, 141
aristotle, influence, on parable interpretation Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 237
aristotle, influenced by plato Bryan (2018), Authors and Authorities in Ancient Philosophy, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 101, 114, 116, 117, 118, 119, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 101, 114, 116, 117, 118, 119, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137
aristotle, insanity, in Graver (2007), Stoicism and Emotion, 240
aristotle, intellect Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 19, 20, 21, 25, 28, 34, 120, 208, 221, 235, 272, 365
aristotle, involuntary physical movements Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 71
aristotle, jew, dialogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 783
aristotle, katharsis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 331
aristotle, later aristotelians Graver (2007), Stoicism and Emotion, 128, 243
aristotle, life, of Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 51
aristotle, lightning and thunder Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 299, 309, 310, 311
aristotle, likeness, in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45, 105, 210
aristotle, linking physical and moral characteristics Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 4, 5
aristotle, lists warlike peoples Isaac (2004), The invention of racism in classical antiquity, 295
aristotle, logic MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 15
aristotle, love in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 110, 111, 117
aristotle, matter, hulê, ὕλη‎, in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111, 217
aristotle, mean a substantive doctrine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 298
aristotle, mechanical explanation in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 182, 183, 211, 213, 216, 231
aristotle, medical interests of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 212, 230
aristotle, medical problems van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 263
aristotle, medical works van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 262, 263
aristotle, melos/music Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 212
aristotle, mentzos Nasrallah (2019), Archaeology and the Letters of Paul, 252
aristotle, metaphysica Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221
aristotle, metaphysics Celykte (2020), The Stoic Theory of Beauty. 178
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 163, 164, 166, 175
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 16, 36, 100, 120, 181, 194, 208, 272, 310
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 29, 185
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 34
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 48
Tsouni (2019), Antiochus and Peripatetic Ethics, 142, 147
Walter (2020), Time in Ancient Stories of Origin, 11
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 19, 23, 24, 25, 42, 43, 48
aristotle, metaphysics, metaphysical works Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 78, 80, 123
aristotle, metaphysics, new musicians Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 88
aristotle, meteorology Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 17, 22
Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 32
aristotle, method of work of Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 46, 121, 122, 138
aristotle, metriopatheia in opposition to speusippus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 194, 195
aristotle, metriopatheia, moderate, moderation of emotion, accepted by Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 169
aristotle, mocking, aristotle Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 291
aristotle, moral blame Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 101, 132
aristotle, nan Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 41, 54, 55, 56, 118
aristotle, natural and necessary emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 202
aristotle, nature, as conceived by Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 39
aristotle, nature, works of in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 309
aristotle, neoplatonic philosophers, compared to Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 116
aristotle, nichomachean ethics Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 106
aristotle, nicomachean ethics Celykte (2020), The Stoic Theory of Beauty. 30, 179
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 247, 253, 254, 264, 328
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 28, 36, 364
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 149, 203, 248
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 16
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 55, 61
Tsouni (2019), Antiochus and Peripatetic Ethics, 55, 56, 118, 119, 129, 134, 135, 151, 165, 166, 168, 170, 173
Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 18
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 95, 210, 262
aristotle, not mentioned in rabbinic corpus Feldman (2006), Judaism and Hellenism Reconsidered, 22
aristotle, nous in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 130, 176, 222, 233, 243, 258
aristotle, on abortion Huffman (2019), A History of Pythagoreanism, 443
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 148
aristotle, on actors Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 198, 202, 210
aristotle, on actors, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 198
aristotle, on actors, politics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 202
aristotle, on age for procreation Brule (2003), Women of Ancient Greece, 128, 129, 138, 139
aristotle, on age groupings Huffman (2019), A History of Pythagoreanism, 177
aristotle, on agreeableness Huffman (2019), A History of Pythagoreanism, 468, 477
aristotle, on anarchy Huffman (2019), A History of Pythagoreanism, 182
aristotle, on anger Champion (2022), Dorotheus of Gaza and Ascetic Education, 137, 138
aristotle, on antigone Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349
aristotle, on antigone, rhetoric Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349
aristotle, on apollo of delphi Mikalson (2010), Greek Popular Religion in Greek Philosophy, 119, 132, 133
aristotle, on basics of psychology Graver (2007), Stoicism and Emotion, 23, 225
aristotle, on becoming like god Tor (2017), Mortal and Divine in Early Greek Epistemology, 251, 281, 283
aristotle, on beginnings Huffman (2019), A History of Pythagoreanism, 497
aristotle, on beneficence of gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 35, 161, 208, 214, 229, 233, 235, 249
aristotle, on bestiality Isaac (2004), The invention of racism in classical antiquity, 199, 200, 201, 205
aristotle, on breath Horkey (2019), Cosmos in the Ancient World, 279
aristotle, on brutishness Graver (2007), Stoicism and Emotion, 240, 243
aristotle, on celestial bodies Mikalson (2010), Greek Popular Religion in Greek Philosophy, 22, 234, 235
aristotle, on character Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 265
aristotle, on charis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14, 179, 180
aristotle, on choregia Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 301
aristotle, on choregiai Mikalson (2010), Greek Popular Religion in Greek Philosophy, 94
aristotle, on commoi Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 718
aristotle, on concept/conception, logos, λόγος‎/epinoia, ἐπίνοια‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 192
aristotle, on conception Brule (2003), Women of Ancient Greece, 85, 86
aristotle, on contemplation, theôria, θεωρία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 263
aristotle, on contraries/opposites d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 52, 199
aristotle, on contrasting qualities of men Isaac (2004), The invention of racism in classical antiquity, 308
aristotle, on cosmology Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 125, 140, 141, 257, 260, 261, 262, 263, 264, 265, 266, 271, 272, 274
aristotle, on creation d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105
aristotle, on crete Horkey (2019), Cosmos in the Ancient World, 182
aristotle, on critias Wolfsdorf (2020), Early Greek Ethics, 246
aristotle, on daimones Mikalson (2010), Greek Popular Religion in Greek Philosophy, 26, 123, 126, 184
aristotle, on dearness to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 35, 37, 180, 181, 182, 183, 184, 198, 249
aristotle, on dedications Mikalson (2010), Greek Popular Religion in Greek Philosophy, 95, 96, 98, 100, 101
aristotle, on deliberative rhetoric Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 15, 69, 70
aristotle, on democracy Horkey (2019), Cosmos in the Ancient World, 135
aristotle, on demonstration, apodeixis, ἀπόδειξις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 169, 182, 186, 260
aristotle, on desire Huffman (2019), A History of Pythagoreanism, 193, 198, 207
aristotle, on differences between sexes Brule (2003), Women of Ancient Greece, 74, 75, 76, 77, 78, 79, 80, 81, 83, 84, 85, 86, 88, 89
aristotle, on distributive justice Wolfsdorf (2020), Early Greek Ethics, 465, 466, 468, 469
aristotle, on divination Johnston (2008), Ancient Greek Divination, 9, 15, 16
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 119, 122, 123, 124, 129, 130, 132, 177, 230
aristotle, on divination in sleep van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 144, 145, 156, 170, 186, 187, 257, 258
aristotle, on divine nous Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 55
aristotle, on domestic vs. wild animals Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 215
aristotle, on dreams Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 116, 117
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 481
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 26, 122, 123, 124, 230, 244
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 145, 146, 170, 175, 179
aristotle, on drunkenness Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 255
aristotle, on dunamis and energeia d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 67, 68, 69, 80, 83, 84
aristotle, on eagle Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 188, 189
aristotle, on eagle, ark, baptismal significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 28, 46, 47, 48, 50, 51, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 157, 161, 176, 177, 178
aristotle, on eagle, ascension, baptismal interpretation of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 17, 21, 37, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72
aristotle, on early greek philosophy Tor (2017), Mortal and Divine in Early Greek Epistemology, 37, 38
aristotle, on egyptians Isaac (2004), The invention of racism in classical antiquity, 355
aristotle, on elegy and epic Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 36
aristotle, on elements d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 154
aristotle, on emotions Graver (2007), Stoicism and Emotion, 57, 61, 217, 253
aristotle, on empedocles Wolfsdorf (2020), Early Greek Ethics, 64, 65
aristotle, on enslavement Isaac (2004), The invention of racism in classical antiquity, 178
aristotle, on enthymeme Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 196
aristotle, on environmental determinism Isaac (2004), The invention of racism in classical antiquity, 70, 71, 72, 73
aristotle, on epilepsy van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 133
aristotle, on epistemology d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 71, 113, 173, 191, 200, 206
aristotle, on epizephyrian locri Horkey (2019), Cosmos in the Ancient World, 183
aristotle, on equality Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 209, 210
aristotle, on equality, on liberality Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 105
aristotle, on equality, on metaphor Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 174
aristotle, on equality, on mixed constitutions Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 208
aristotle, on equality, on plato’s laws Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 31, 36, 37, 151, 176, 177, 191, 198, 201, 206, 211, 214, 233
aristotle, on equality, on rhetorical terminology Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 128, 130, 138, 221
aristotle, on equality, on sparta’s constitution Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 78, 228
aristotle, on equality, on the first mover and on nature Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 143, 145
aristotle, on equality, on the mean Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 88
aristotle, on equality, on voluntariness Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 101
aristotle, on equality, on wonder, thauma Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 67, 68
aristotle, on equity Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 67, 68, 69, 70, 311, 324, 326
aristotle, on ethics d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 259, 260, 263
aristotle, on ethos, character Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 132, 133
aristotle, on eudaimonia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8, 41, 98, 180, 198, 208, 249
aristotle, on eudaimonia in earlier thinkers Wolfsdorf (2020), Early Greek Ethics, 233, 234
aristotle, on eugenics Isaac (2004), The invention of racism in classical antiquity, 126
aristotle, on eurypylus, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 565
aristotle, on experience Huffman (2019), A History of Pythagoreanism, 518
aristotle, on fear Champion (2022), Dorotheus of Gaza and Ascetic Education, 130, 131
aristotle, on feminine form of child Brule (2003), Women of Ancient Greece, 81, 134
aristotle, on festivals Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80, 84, 85, 86, 93, 94, 170
aristotle, on forensic rhetoric Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 15, 66
aristotle, on freedom Isaac (2004), The invention of racism in classical antiquity, 276
aristotle, on friendship Graver (2007), Stoicism and Emotion, 175, 250
Huffman (2019), A History of Pythagoreanism, 547, 548, 549, 550
Osborne (1996), Eros Unveiled: Plato and the God of Love. 141, 142, 143, 144, 145, 146, 148, 149, 150, 151, 152, 153, 155, 156, 158, 159, 160, 162, 223
Wolfsdorf (2020), Early Greek Ethics, 566, 567, 568, 586
aristotle, on goals of action Huffman (2019), A History of Pythagoreanism, 115, 355, 411
aristotle, on good fortune van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 238, 239
aristotle, on gortyn Horkey (2019), Cosmos in the Ancient World, 182
aristotle, on greeks and universal rule Isaac (2004), The invention of racism in classical antiquity, 72
aristotle, on habit and disposition Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 46, 47
aristotle, on habituation Champion (2022), Dorotheus of Gaza and Ascetic Education, 175, 176, 177, 178, 179, 180, 184, 185, 187, 188, 189
aristotle, on haemon’s speech, rhetoric Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 297, 298
aristotle, on hail Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 157
aristotle, on happiness/well-being, eudaimonia, εὐδαιμονία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 259, 260
aristotle, on health and disease van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 263
aristotle, on heaven Horkey (2019), Cosmos in the Ancient World, 77, 79, 84, 86, 89, 92, 93, 94, 98, 272
aristotle, on herodotus Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 1, 2, 199
aristotle, on hesiod Tor (2017), Mortal and Divine in Early Greek Epistemology, 55, 56
aristotle, on hippodamus Huffman (2019), A History of Pythagoreanism, 300
aristotle, on history-writing Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 2, 3
aristotle, on homeric epics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 164, 165, 166, 167
aristotle, on homeric epics, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 164, 165, 166, 167
aristotle, on honouring the gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 34, 35, 37, 39, 62, 78, 80, 102, 160, 161, 163, 164, 170, 172, 182
aristotle, on human likeness Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45, 105, 210
aristotle, on human nature Huffman (2019), A History of Pythagoreanism, 113
aristotle, on humans as political beings Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 114, 115, 116, 117, 118, 119, 120
aristotle, on hybris Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 150, 151, 152, 189, 190
aristotle, on iambic meter Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 248, 709
aristotle, on immigration Isaac (2004), The invention of racism in classical antiquity, 130
aristotle, on impressions Graver (2007), Stoicism and Emotion, 226, 236
aristotle, on initiation Tor (2017), Mortal and Divine in Early Greek Epistemology, 284
aristotle, on insensate sleep at sardinian hero shrine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 107, 108
aristotle, on intellect d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 103, 104, 105, 106, 242, 263
aristotle, on intellect, nous, νοῦς‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 106, 118, 242, 260, 263
aristotle, on intellection/thinking, noêsis, νόησις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 263
aristotle, on involuntary feelings Graver (2007), Stoicism and Emotion, 236
aristotle, on judging characters Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 296, 297, 298
aristotle, on judging characters, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 296, 297, 298
aristotle, on kalon Celykte (2020), The Stoic Theory of Beauty. 155
aristotle, on kingship Cairns (1989), Virgil's Augustan Epic. 12
aristotle, on knowledge Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 46, 47, 48, 49, 50, 51, 60, 61, 62, 63, 64, 65, 66
aristotle, on kosmos Horkey (2019), Cosmos in the Ancient World, 27, 76, 77, 79, 83, 85, 87, 88, 89, 90, 91, 92, 93, 94, 97, 99, 102, 103, 106, 280
aristotle, on language and thauma Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 138, 139, 140, 141
aristotle, on law and nature Wolfsdorf (2020), Early Greek Ethics, 465
aristotle, on learning and wonder Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 139, 140, 141
aristotle, on logic/dialectic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 185, 186
aristotle, on love in marriage Brule (2003), Women of Ancient Greece, 154
aristotle, on luck Huffman (2019), A History of Pythagoreanism, 243, 244
aristotle, on malice, kakoêtheia Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 111, 114, 117, 120
aristotle, on manteis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129, 130
aristotle, on marriage Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 335
aristotle, on marvellous things heard, ps. Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 49, 66, 67
aristotle, on mathematics Horkey (2019), Cosmos in the Ancient World, 24, 33, 80, 97
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 168, 169, 170, 172, 173, 181, 311
aristotle, on mathematics/mathematical d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 173
aristotle, on mathematics/mathematical, plato and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 168, 169
aristotle, on matter d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 217
aristotle, on maxims Wolfsdorf (2020), Early Greek Ethics, 218, 219, 220
aristotle, on medicine Champion (2022), Dorotheus of Gaza and Ascetic Education, 48, 49, 50
aristotle, on megaloprepeia Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 297
aristotle, on megarians Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 298
aristotle, on melancholy Graver (2007), Stoicism and Emotion, 240
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 139
aristotle, on memory Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 27, 78, 216, 244
Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 118, 119, 120, 121
aristotle, on memory training Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 355, 356, 357, 358
aristotle, on metaphor Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 139, 140, 141
aristotle, on mixed populations Isaac (2004), The invention of racism in classical antiquity, 120, 121
aristotle, on monarchy Isaac (2004), The invention of racism in classical antiquity, 72
aristotle, on monstrosity Hawes (2014), Rationalizing Myth in Antiquity, 55, 56
aristotle, on motion/change d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128, 134, 142, 251
aristotle, on motion/change, kinêsis, κίνησις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 251
aristotle, on myth and thauma Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 118
aristotle, on natural law Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397
aristotle, on natural law, rhetoric Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397
aristotle, on natural slavery Isaac (2004), The invention of racism in classical antiquity, 175, 176, 177, 178, 179, 180, 181
aristotle, on nature, physis Horkey (2019), Cosmos in the Ancient World, 81, 89, 91, 94, 100, 101, 102
aristotle, on nature/nature, phusis, φύσις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 142
aristotle, on oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156, 157
aristotle, on oedipus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 431, 432
aristotle, on oedipus the king, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 463
aristotle, on old age Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281, 282, 284, 487, 499, 563
aristotle, on opposites in change Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 103
aristotle, on oral teaching van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 36
aristotle, on parmenides Tor (2017), Mortal and Divine in Early Greek Epistemology, 183, 184, 186, 190, 191, 192, 193, 220, 249, 250
aristotle, on parmenides and others on perception and cognition Tor (2017), Mortal and Divine in Early Greek Epistemology, 183, 184, 190, 191, 192, 193, 240, 330, 331
aristotle, on parts of philosophy Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 21
aristotle, on peleus, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 591
aristotle, on philosophy and thauma Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 1, 69, 118
aristotle, on phronesis Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 67, 68, 69, 70
aristotle, on pity Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 368
aristotle, on plants Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 184
aristotle, on plato’s dialogues Bryan (2018), Authors and Authorities in Ancient Philosophy, 98
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 98
aristotle, on play Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 350, 353, 354
aristotle, on pleasure Huffman (2019), A History of Pythagoreanism, 358
aristotle, on pleasure and wonder Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 10, 139, 140, 141
aristotle, on pleasures of art and drama, pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80
aristotle, on pneuma O'Brien (2015), The Demiurge in Ancient Thought, 185
aristotle, on potency/power, dunamis, δύναμις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 68, 83
aristotle, on potentiality and actuality Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 78
aristotle, on prayers Mikalson (2010), Greek Popular Religion in Greek Philosophy, 37, 47, 48
aristotle, on predication d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 116
aristotle, on presocratics Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 115
aristotle, on priests Mikalson (2010), Greek Popular Religion in Greek Philosophy, 102, 103, 104, 107, 245, 246
aristotle, on procreation Huffman (2019), A History of Pythagoreanism, 383, 384
aristotle, on proper respect for gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 78, 142, 156, 157, 177, 180
aristotle, on prose style Jouanna (2012), Greek Medicine from Hippocrates to Galen, 47
aristotle, on raising children Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 193, 200, 204
aristotle, on reason Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 282
aristotle, on recollection Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 253, 255, 358, 359, 360
aristotle, on relationship between medicine and philosophy van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123, 193, 194, 263
aristotle, on religious correctness Mikalson (2010), Greek Popular Religion in Greek Philosophy, 142, 146, 148, 149, 150, 152, 180, 203
aristotle, on remedies van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 106, 264
aristotle, on rhetoric Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 70
aristotle, on rhetoric and persuasion Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 33, 52
aristotle, on rule of law Wolfsdorf (2020), Early Greek Ethics, 486
aristotle, on self-sufficiency Horkey (2019), Cosmos in the Ancient World, 145
aristotle, on sense perception van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211, 216
aristotle, on sets, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 219
aristotle, on shame and autonomy Wolfsdorf (2020), Early Greek Ethics, 231, 476
aristotle, on singing Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 269, 270, 271, 272, 273, 274, 276, 277
aristotle, on singing, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 269, 270, 271, 272, 273, 274, 276, 277
aristotle, on slaves and animals Isaac (2004), The invention of racism in classical antiquity, 211, 212
aristotle, on sleep and dreams van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 169
aristotle, on sleep and waking van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 133, 175, 176, 177
aristotle, on sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294
aristotle, on sophocles, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 293, 294
aristotle, on sophocles, rhetoric Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 41, 42, 638
aristotle, on soul d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 125, 193, 194, 212
aristotle, on space O'Brien (2015), The Demiurge in Ancient Thought, 63
aristotle, on sparta Horkey (2019), Cosmos in the Ancient World, 180
aristotle, on spartan constitution Wolfsdorf (2020), Early Greek Ethics, 472
aristotle, on spectacle Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 190
aristotle, on spectacle, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 190
aristotle, on starting points, definitions, hypotheses d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 141, 172
aristotle, on sterility van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 259
aristotle, on substance, ousia, οὐσία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 184
aristotle, on tension Horkey (2019), Cosmos in the Ancient World, 277, 278
aristotle, on teucer Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 599, 600
aristotle, on thales Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 232, 233
aristotle, on the appropriate Huffman (2019), A History of Pythagoreanism, 476
aristotle, on the carthaginian constitution Isaac (2004), The invention of racism in classical antiquity, 327
aristotle, on the commissioners Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 40, 41, 42
aristotle, on the founder of greek ethics Huffman (2019), A History of Pythagoreanism, 135
aristotle, on the generation of animals Tsouni (2019), Antiochus and Peripatetic Ethics, 54
aristotle, on the heavens Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 32
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 37
aristotle, on the king-“philosopher” Augoustakis (2014), Flavian Poetry and its Greek Past, 310, 320
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 310, 320
aristotle, on the limits of causal explanation van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 92
aristotle, on the mind van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 130, 207
aristotle, on the motion of the heavens Osborne (1996), Eros Unveiled: Plato and the God of Love. 117, 119, 120, 123, 124, 125, 132, 133, 134, 136, 137
aristotle, on the objects of memory Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 315, 322
aristotle, on the oligarchy Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 640
aristotle, on the parts of animals Tsouni (2019), Antiochus and Peripatetic Ethics, 54
aristotle, on the pipes Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 76, 77, 94
aristotle, on the soul Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 190
Tsouni (2019), Antiochus and Peripatetic Ethics, 104, 192, 199
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 19, 37
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 175, 207, 209, 231, 262
aristotle, on the soul, psyche Horkey (2019), Cosmos in the Ancient World, 33
aristotle, on the spartans Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 83
aristotle, on the stage, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 214
aristotle, on the theater Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 84, 214, 219
aristotle, on the wonder of the natural world Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 70, 84
aristotle, on theseus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160
aristotle, on thinking/reasoning, discursive, dianoia, διάνοια‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 200
aristotle, on time Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 112
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128
aristotle, on tragedy Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 241, 242, 244, 245, 246, 256, 259, 261, 268, 277, 278, 279, 280, 293, 458, 459, 460, 708, 715
aristotle, on tragedy and wonder Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 117, 118, 127, 128
aristotle, on tragedy, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 241, 242, 244, 245, 246, 261
aristotle, on tragic families Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 116, 118, 174, 681
aristotle, on tragic families, poetics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 174, 681
aristotle, on tragic recognition scenes Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 61
aristotle, on types of speech Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 3, 36, 37, 96
aristotle, on undemonstrables van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 82
aristotle, on unmoved mover/god d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 145, 299
aristotle, on usefulness of anger Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 283, 284
aristotle, on value and commensurability Wolfsdorf (2020), Early Greek Ethics, 102, 103, 104
aristotle, on virtue d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 259, 260
aristotle, on virtues Huffman (2019), A History of Pythagoreanism, 133
aristotle, on vital heat Tor (2017), Mortal and Divine in Early Greek Epistemology, 245
aristotle, on voluntary associations Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 224
aristotle, on warfare Isaac (2004), The invention of racism in classical antiquity, 178, 179
aristotle, on wealth Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 539, 543
aristotle, on wind Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 173, 175, 176, 177
aristotle, on women Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 136
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 338
aristotle, on women kept by agamemnon Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 163
aristotle, on women's pleasure in intercourse Brule (2003), Women of Ancient Greece, 112, 113
aristotle, on women, politics Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 338
aristotle, on wonder Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 317
aristotle, on youth Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 483
aristotle, on zaleucus and charondas Huffman (2019), A History of Pythagoreanism, 276, 277, 285, 288
aristotle, on “eudaimonia”’s etymology Wolfsdorf (2020), Early Greek Ethics, 177
aristotle, on “monstrous” offspring Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45
aristotle, on, anatomy van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 263
aristotle, on, apollo of delphi on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 119, 132, 133
aristotle, on, barbarians/barbarity Gruen (2020), Ethnicity in the Ancient World - Did it matter, 11, 12
aristotle, on, celestial deities Mikalson (2010), Greek Popular Religion in Greek Philosophy, 22, 234, 235
aristotle, on, charis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14, 179, 180
Satlow (2013), The Gift in Antiquity, 96, 97
aristotle, on, dicaearchus of messana, influence of Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 25
aristotle, on, divinityies Hoenig (2018), Plato's Timaeus and the Latin Tradition, 5
aristotle, on, eudaimonism Wolfsdorf (2020), Early Greek Ethics, 233
aristotle, on, friendship Graver (2007), Stoicism and Emotion, 250
aristotle, on, good speech Mikalson (2010), Greek Popular Religion in Greek Philosophy, 60, 146
aristotle, on, hybrids Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 45
aristotle, on, leisure Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 353, 354, 355
aristotle, on, manteis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129, 130
aristotle, on, melancholy van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 139
aristotle, on, money Wolfsdorf (2020), Early Greek Ethics, 102, 103, 104
aristotle, on, motion/ movement, of heavenly bodies Hoenig (2018), Plato's Timaeus and the Latin Tradition, 51
aristotle, on, natural slavery Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 116
aristotle, on, oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156, 157
aristotle, on, oral performance, of poets Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 14, 15
aristotle, on, paideia, paidia Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 353
aristotle, on, parts of philosophy Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 21
aristotle, on, prayers Mikalson (2010), Greek Popular Religion in Greek Philosophy, 37, 47, 48
aristotle, on, priests and priestesses Mikalson (2010), Greek Popular Religion in Greek Philosophy, 102, 103, 104, 107, 245, 246
aristotle, on, sanctuaries Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 132, 133, 177, 246
aristotle, on, senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6, 9, 10
aristotle, on, species, generation of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45, 213
aristotle, on, stealing sacred things Mikalson (2010), Greek Popular Religion in Greek Philosophy, 166
aristotle, on, touch Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6
aristotle, opsis, spectacle Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 212, 314, 344
aristotle, organon Champion (2022), Dorotheus of Gaza and Ascetic Education, 48, 49
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 14, 15
aristotle, orge, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 25, 26, 27, 120
aristotle, othos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 277, 311, 339
aristotle, ouranos, in Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 217, 218, 219, 220
aristotle, o’s cricitism of Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 4
aristotle, pain as an emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48, 49, 53, 54, 55, 56, 59, 60, 63, 68, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97, 100, 101, 102, 104, 105, 106, 107, 108, 109, 110, 111, 112, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 132, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 186, 190, 191, 192, 193, 194, 195, 196, 197, 199, 200, 201, 203, 204, 205, 206, 207, 208, 210, 211, 213, 214, 215, 216, 217, 218, 219, 227, 228, 229, 230, 231, 232, 233, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256
aristotle, pain in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 100, 101, 102, 110, 111, 114, 209
aristotle, parts of animals Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 10, 32, 92, 139
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 175
aristotle, parts of tragedy Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 330
aristotle, parva naturalia van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 8, 175, 193, 207, 209, 231, 263
aristotle, pathos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 311
aristotle, pathos, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 100, 101, 102, 103, 106, 108, 109, 110, 111, 209, 210
aristotle, perception, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 210, 211
aristotle, peripatetic tradition Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 27, 152, 211, 216, 221, 223
aristotle, peripeteia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 132
aristotle, perspective on anger Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 71
aristotle, perspective on pity Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 76, 77, 91
aristotle, philia, friendship, sin Osborne (1996), Eros Unveiled: Plato and the God of Love. 141, 142, 143, 144, 145, 146, 148, 149, 150, 151, 152, 153, 155, 156, 158, 159, 160, 162, 223
aristotle, philosopher Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156, 243, 486
aristotle, phlegm, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 153
aristotle, phrases and formulas MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 16
aristotle, phronēsis, in Legaspi (2018), Wisdom in Classical and Biblical Tradition, 157, 158, 159, 167
aristotle, physics Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164, 165, 166, 167, 168, 169, 170, 171, 172, 175, 176, 182, 187, 189, 190, 192
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 29, 36, 185, 192, 267, 279, 296, 347, 358, 359
Tsouni (2019), Antiochus and Peripatetic Ethics, 197, 198
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 3, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 41, 42, 50, 52, 53, 82
aristotle, physiognomic theories of Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 102
aristotle, physiognomica Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 139
aristotle, physiognomics, pseudo-aristotelian Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 138, 139
aristotle, physiognomonica van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 236
aristotle, physiological basis of emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 261, 263, 264
aristotle, physiologoi and theologoi Tor (2017), Mortal and Divine in Early Greek Epistemology, 38
aristotle, piety, in Legaspi (2018), Wisdom in Classical and Biblical Tradition, 156, 157
aristotle, pistis Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 311
aristotle, pity Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23, 24
aristotle, pity, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 57, 116, 117, 212
aristotle, pity, ἔλεος, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 118
aristotle, plato, and his influence on Segev (2017), Aristotle on Religion, 29, 30, 33
aristotle, plato, defended by proclus against Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 295, 296
aristotle, plato, harmonised with Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 117, 124
aristotle, plato, influence on Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 101, 114, 116, 117, 118, 119, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137
aristotle, plato, timaeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 145
aristotle, platonic source Bryan (2018), Authors and Authorities in Ancient Philosophy, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96
aristotle, pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23, 24
aristotle, pleasure at memory of pain endured Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233
aristotle, pleasure in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 100, 101, 110, 111, 209
aristotle, pleasure of competition comes from hope, competition Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
aristotle, pleasure taken in the unpleasant Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80
aristotle, pleasures of art and drama Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80
aristotle, pleasures of philosophical debate connotes hope, philosophical psychology guides education Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
aristotle, poetic theory Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 65
aristotle, poetics Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 73, 74, 484, 743
Celykte (2020), The Stoic Theory of Beauty. 179
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 335
Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 199, 237, 313
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 41, 42, 44, 48, 52
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 149, 156
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 330
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 95
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 19
aristotle, politica Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 264
aristotle, politics Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 120, 121
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 755, 853
Cairns (1989), Virgil's Augustan Epic. 12
Celykte (2020), The Stoic Theory of Beauty. 179
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 296, 441
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 252, 256, 324
Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 305
Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 23, 81, 114, 141
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 43, 49, 50, 51
Tsouni (2019), Antiochus and Peripatetic Ethics, 103, 116, 117, 118
aristotle, politics, on music Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 94, 95, 341, 342, 353
aristotle, portrait Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
aristotle, portraits of Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 158
aristotle, posterior analytics Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 173
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 89
aristotle, practical syllogism Mackey (2022), Belief and Cult: Rethinking Roman Religion, 115
aristotle, principles, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
aristotle, proairesis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 215, 216, 310, 311, 324, 325, 326, 327, 328
aristotle, problemata physica van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 231, 263, 265, 270, 273
aristotle, proclus criticism of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 142, 159, 165, 169, 170, 186, 193, 194, 204
aristotle, prolegomena to c. MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 103, 104
aristotle, prolongation not add to value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
aristotle, protreptics Horkey (2019), Cosmos in the Ancient World, 80
aristotle, protrepticus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 455
Tsouni (2019), Antiochus and Peripatetic Ethics, 56, 142, 144, 147, 149, 151, 152, 153
aristotle, pseudo- Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 128
aristotle, pseudo– Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 294
aristotle, pythias, niece of hermeias, wife of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156
aristotle, rainbow theory Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 71
aristotle, reason, and Legaspi (2018), Wisdom in Classical and Biblical Tradition, 154, 157, 158
aristotle, recognizes distinct capacities of soul Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 313
aristotle, rejects plato's purely intellectual conception of human happiness Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 43, 322
aristotle, relation to plotinus of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 45, 46, 135, 157
aristotle, relationship to diocles van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24, 95, 96
aristotle, relationship to pythagorean precepts Wolfsdorf (2020), Early Greek Ethics, 702, 703
aristotle, religion, in Wolfsdorf (2020), Early Greek Ethics, 208
aristotle, remorse, in plato and Graver (2007), Stoicism and Emotion, 253
aristotle, retribution in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 109
aristotle, revenge, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 101, 102, 109, 111, 128
aristotle, rhetoric Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 125, 128, 237
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 432
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 247, 249, 313
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 15, 16, 37, 38, 41, 49, 130
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 156
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 332, 333
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 210
aristotle, rhetoric, art, contemplation of Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 176, 177
aristotle, rhetorical theory Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 41
aristotle, said to have been impressed with a jew whom he met Feldman (2006), Judaism and Hellenism Reconsidered, 26, 72
aristotle, schadenfreude Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195
aristotle, self-control Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 284
aristotle, seneca, and Graver (2007), Stoicism and Emotion, 243
aristotle, sense perception, principle of in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 147
aristotle, sex after childbearing age for health Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276, 277
aristotle, sexual dreams Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413, 414
aristotle, shame in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 113, 115, 117
aristotle, singing at symposia Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 96, 350
aristotle, singing at symposia, athenaeus, on Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 96
aristotle, sixth sense, αἴσθησις κοινὴ/sensus communis Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9, 10
aristotle, slavery, in Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 53, 54
aristotle, slight in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 100, 101, 102, 103, 106, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 119, 120
aristotle, social status, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 112, 113, 114, 119
aristotle, social view of musicians Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 165, 166, 176, 177
aristotle, sophia, in Legaspi (2018), Wisdom in Classical and Biblical Tradition, 154, 155, 156, 157, 158, 167
aristotle, sophistici elenchi Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 41, 50, 56
aristotle, soul is not an attunement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254
aristotle, soul, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170
aristotle, soul, pace plato, does not move Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 117, 264
aristotle, statues of gods, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 100, 101
aristotle, stoics, similars to socrates, catharsis, olympiodorus' 5 types of catharsis, giving a taste reassigned to pythagoreans, opposites to hippocrates, instruction, criticism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 297, 298, 299
aristotle, substratum, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 104
aristotle, suffering, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 109
aristotle, suicide, in Long (2019), Immortality in Ancient Philosophy, 191, 192, 193, 194, 195
aristotle, teacher of palaephatus? Hawes (2014), Rationalizing Myth in Antiquity, 24, 40, 231, 233
aristotle, teleological model of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 205
aristotle, terminology MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 14
aristotle, theological ideas van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 69, 238, 239
aristotle, theophrastus, pupil of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 243
aristotle, theory of sexual generation O'Brien (2015), The Demiurge in Ancient Thought, 7, 8, 9
aristotle, therapy by opposites, pleasure excludes anger, fear excludes pity Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 298
aristotle, thinking, in van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 207, 208
aristotle, through commentary tradition, aristotle, and aristotelianism, translation of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 9
aristotle, thumos/thumousthai, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 128, 129
aristotle, time, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 113
aristotle, topics Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 671
Celykte (2020), The Stoic Theory of Beauty. 179
Tsouni (2019), Antiochus and Peripatetic Ethics, 55
aristotle, topoi by Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 176, 177, 179
aristotle, tradition MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 14
aristotle, tragedy connotes grief, as well as pity and fear Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 291, 292
aristotle, unintended harm Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 101, 104
aristotle, unlike plato, distinguishes appearance, phantasia, from belief Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
aristotle, unmoved mover Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 19, 20, 21, 23, 30, 92, 95, 96
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 145
aristotle, use of endoxa Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 18
aristotle, uses as pithanon, “persuasive, ” Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
aristotle, utility of emotions, themistius, orator, commentator on Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197
aristotle, value of examples Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
aristotle, victories at the dionysia, non-extant Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 327
aristotle, views on teleology, craftsmanlike nature and divine cause Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 10, 12, 89, 94, 147
aristotle, virtue Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 100
aristotle, virtue aims at the virtue, mean, a substantive doctrine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 194, 195
aristotle, voluntariness extends more widely than proairesis to acts of animals and children Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 326, 327
aristotle, voluntary implies up to us Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327
aristotle, wisdom, in Legaspi (2018), Wisdom in Classical and Biblical Tradition, 12, 153, 154, 155, 156, 157, 158, 159, 167, 181
aristotle, wit a virtue Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
aristotle, wit connotes insolence, hubris Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
aristotle, works dissections van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 263
aristotle, works of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 653
aristotle, works on athenian theatrical history Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 327
aristotle, zoological works van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 231
aristotle, λόγοι as “narrative parable” Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 211, 212, 213, 214, 215
aristotle, λόγοι in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 217
aristotle, παραβολή as “comparison” in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 217
aristotle, παραβολή as “simile” in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 211, 212, 213, 214, 215
aristotle, τὸ καλόν, in Celykte (2020), The Stoic Theory of Beauty. 155
aristotle, ἔργον argument paraphrased by aspasius Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 80, 81, 82, 83, 84
aristotle, ‘function argument’ Tsouni (2019), Antiochus and Peripatetic Ethics, 101
aristotle/aristotelian Faraone (1999), Ancient Greek Love Magic, 10, 115, 118, 126, 163, 164
aristotle/aristotelianism Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 6, 88, 89, 319, 510, 512
aristotles, criticism of plato d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108, 120, 153, 159, 169, 170, 172, 193, 283, 299
aristotles, criticism of pythagorean, ism, /, neo, pythagoreans d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 63, 169, 170
aristotles, metaphysics, commentary on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 29, 169, 170, 172, 195
aristotles, natural philosophy/physics, phusiologia, platos vs. φυσιολογία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 142
aristotles, objections against platos timaeus proclus, examination of fr. d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 165
aristotles, on interpretation, anonymous commentary on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 189
aristotles, on interpretation, commentary on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
aristotles, on interpretation, on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
aristotles, on the heavens, commentary on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 165, 188
aristotles, physics, commentary on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
aristotles, poetics Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 112
aristotles, will Segev (2017), Aristotle on Religion, 170
aristotle’s, advice to alexander, strabo, on Isaac (2004), The invention of racism in classical antiquity, 299, 300
aristotle’s, advice to strabo, on alexander, his sources Isaac (2004), The invention of racism in classical antiquity, 417, 418
aristotle’s, advice to strabo, on alexander, on contact between peoples Isaac (2004), The invention of racism in classical antiquity, 92
aristotle’s, advice to strabo, on alexander, on environmental determinism Isaac (2004), The invention of racism in classical antiquity, 91, 92, 93
aristotle’s, advice to strabo, on alexander, on europe Isaac (2004), The invention of racism in classical antiquity, 92
aristotle’s, advice to strabo, on alexander, on gauls and germans as related Isaac (2004), The invention of racism in classical antiquity, 418
aristotle’s, advice to strabo, on alexander, on romanization as corrupting Isaac (2004), The invention of racism in classical antiquity, 242
aristotle’s, advice to strabo, on alexander, on sardinia Isaac (2004), The invention of racism in classical antiquity, 408
aristotle’s, advice to strabo, on alexander, on scythians Isaac (2004), The invention of racism in classical antiquity, 242
aristotle’s, advice to strabo, on alexander, on the gauls Isaac (2004), The invention of racism in classical antiquity, 417, 418
aristotle’s, advice to strabo, on alexander, on the opposition between mountain and plain Isaac (2004), The invention of racism in classical antiquity, 407, 408, 409
aristotle’s, advice to strabo, on alexander, on the roman army and romanization as stabilizing Isaac (2004), The invention of racism in classical antiquity, 204, 244, 408, 417, 418
aristotle’s, advice to strabo, on alexander, on the roman empire Isaac (2004), The invention of racism in classical antiquity, 91, 92, 204
aristotle’s, boethius, categories, commentary on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 667, 673
aristotle’s, concept of nature van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 212, 214
aristotle’s, concern, alliances as Osborne (1996), Eros Unveiled: Plato and the God of Love. 144, 145, 146, 151, 152
aristotle’s, corpus Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 17, 18, 19, 22, 25, 28, 163
aristotle’s, criticism of empedocles Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 126
aristotle’s, definition of recognition scenes Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 61
aristotle’s, definition of soul Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 2, 220
aristotle’s, definition, rhetoric, art of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 60
aristotle’s, discussion, action, the subject of Osborne (1996), Eros Unveiled: Plato and the God of Love. 8, 142, 143, 148, 149, 150, 151, 152, 223
aristotle’s, discussion, self-love, not the subject of Osborne (1996), Eros Unveiled: Plato and the God of Love. 149, 150, 151
aristotle’s, divinityies, reconciling plato’s and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 86, 87
aristotle’s, fable, defining “parable”, from Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 209, 210, 211, 212, 213, 214, 215, 216, 217
aristotle’s, lykeion, strabo, statement on Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16, 132
aristotle’s, meeting with a jew, clearchus of soli, greek writer, cites Feldman (2006), Judaism and Hellenism Reconsidered, 26
aristotle’s, metaphysics xii, themistius, paraphrase of Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 42, 43
aristotle’s, method of discovering, definition Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 34
aristotle’s, method of division Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 28
aristotle’s, physics, alexander of aphrodisias, commentary on Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 40, 44, 57
aristotle’s, physics, general simplicius of cilicia, commentary on Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 54, 55, 56, 57, 58, 59, 60, 61, 62, 84
aristotle’s, physics, themistius, paraphrase of Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 28
aristotle’s, theory of mixture, dualism, absent in Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 129
aristotle’s, theory of mixture, principle, arche, in Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 130
aristotle’s, theory of sleep van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 8, 133, 175, 176, 177, 208, 210, 216, 218, 220, 224, 230
aristotle’s, views on, europe van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 225
aristotle’s, works, dialectics, dialectical nature of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 203
aristotle’s, writings, arrangement, classification, of Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 17, 18, 106

List of validated texts:
248 validated results for "aristotle"
1. Hebrew Bible, Genesis, 1.1-1.2, 1.4, 1.14, 1.20, 1.26, 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, Homeric Problems • Aristotle, Origen and • Aristotle, animals classified by • Origen, and Aristotle

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 108; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 296, 297; Champion (2022), Dorotheus of Gaza and Ascetic Education, 31; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 220; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101, 113, 121, 157, 166; Horkey (2019), Cosmos in the Ancient World, 9, 20, 274; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 246; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 39; Karfíková (2012), Grace and the Will According to Augustine, 321; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 31; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 141, 182; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 142; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 300; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 25

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.4
וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃

1.14
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃' 1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
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
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1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.4
And God saw the light, that it was good; and God divided the light from the darkness.

1.14
And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.20
And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
1.26
And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
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
2. Hebrew Bible, Leviticus, 11.4, 11.7, 19.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, animals classified by • Aristotle, on domestic vs. wild animals

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 230; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 216; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 30, 66, 215; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 139

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11.4 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃
11.4
וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃
11.7
וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃
19.23
וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃'' None
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11.4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
11.7
And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.
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
3. Hebrew Bible, Jeremiah, 28.16 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 34; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 18

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28.16 לָכֵן כֹּה אָמַר יְהוָה הִנְנִי מְשַׁלֵּחֲךָ מֵעַל פְּנֵי הָאֲדָמָה הַשָּׁנָה אַתָּה מֵת כִּי־סָרָה דִבַּרְתָּ אֶל־יְהוָה׃'' None
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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
4. Hesiod, Works And Days, 109, 202-212, 373, 375 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, Poetics • Aristotle, beehive metaphor • Aristotle, on Parmenides • Aristotle, on Parmenides and others on perception and cognition • Aristotle, on death • Aristotle,, on bees • Aristotle,, on primary opposites • Dicaearchus of Messana,, influence of Aristotle on • Politics (Aristotle)

 Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 73; Brule (2003), Women of Ancient Greece, 37; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 124, 173; Tor (2017), Mortal and Divine in Early Greek Epistemology, 183

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109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς· 203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις.
373
μὴ δὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω
375
ὃς δὲ γυναικὶ πέποιθε, πέποιθʼ ὅ γε φηλήτῃσιν. ' None
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109 Filling both land and sea, while every day202 Might will be right and shame shall cease to be, 203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know
373
To you. Give to a giver but forbear
375
To open-handed men but does not care ' None
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), Greek Memories: Theories and Practices, 239; Gee (2013), Aratus and the Astronomical Tradition, 33

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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,'27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None
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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
6. Homer, Iliad, 1.1, 1.34-1.42, 1.63, 1.70, 1.263, 1.265, 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, 9.160-9.161, 9.319, 9.647-9.648, 18.110, 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 on equality • Aristotle, • Aristotle, Catharsis • Aristotle, Greek Philosopher • Aristotle, Pleasure taken in the unpleasant • Aristotle, Pleasures of art and drama • Aristotle, Politics • 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 • Catharsis, Aristotle's application to drama • Pleasure, Aristotle on pleasures of art and drama • anger,Aristotle’s definition • charis, Aristotle on • chronology (development), of Aristotle’s thought • eleos/eleeo and Aristotle, in Homer • hatred, in Aristotle • honor, in Aristotle • orge, in Aristotle • pathos, in Aristotle • shame in Aristotle • slight in Aristotle • social status, in Aristotle • time, in Aristotle

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 25, 26, 64, 65, 113, 210; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 4, 239; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 4; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193; Faraone (1999), Ancient Greek Love Magic, 163; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 117; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 256, 324; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 405; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 222; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 136, 147; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 256; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 133, 134, 142, 143; Jenkyns (2013), God, Space, and City in the Roman Imagination, 4; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 280, 587; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 230; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 210; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 203; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 171; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 120; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 177, 178, 181; Rizzi (2010), Hadrian and the Christians, 12; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 8; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 33; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 214, 217

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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
1.265
Θησέα τʼ Αἰγεΐδην, ἐπιείκελον ἀθανάτοισιν·
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,
9.160
καί μοι ὑποστήτω ὅσσον βασιλεύτερός εἰμι 9.161 ἠδʼ ὅσσον γενεῇ προγενέστερος εὔχομαι εἶναι.
9.319
ἐν δὲ ἰῇ τιμῇ ἠμὲν κακὸς ἠδὲ καὶ ἐσθλός·
9.647
μνήσομαι ὥς μʼ ἀσύφηλον ἐν Ἀργείοισιν ἔρεξεν 9.648 Ἀτρεΐδης ὡς εἴ τινʼ ἀτίμητον μετανάστην.
18.110
ἀνδρῶν ἐν στήθεσσιν ἀέξεται ἠΰτε καπνός·
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
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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.
1.265
Mightiest were these of men reared upon the earth; mightiest were they, and with the mightiest they fought, the mountain-dwelling centaurs, and they destroyed them terribly. With these men I had fellowship, when I came from Pylos, from a distant land far away; for they themselves called me.
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, " 9.160 And let him submit himself unto me, seeing I am more kingly, and avow me his elder in years. 9.161 And let him submit himself unto me, seeing I am more kingly, and avow me his elder in years. ' "
9.319
Not me, I ween, shall Atreus' son, Agamemnon, persuade, nor yet shall the other Danaans, seeing there were to be no thanks, it seemeth, for warring against the foeman ever without respite. Like portion hath he that abideth at home, and if one warreth his best, and in one honour are held both the coward and the brave; " 9.647 all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message,
18.110
waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved,
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
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), Essays on Ancient Greek Literature and Culture, 153; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 79

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203 Those maidens down the hollow pathway sped,'204 Holding their lovely garments’ folds ahead ' None
8. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aristotle, Poetics • Aristotle, Politics,

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 273; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 73

9. 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), Ancient Anger: Perspectives from Homer to Galen, 60; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 138; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 117; Gordon (2012), The Invention and Gendering of Epicurus, 49; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 96, 101, 129, 191; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 121; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20

10. 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), Essays on Ancient Greek Literature and Culture, 175, 561; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 216, 217; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 50, 52; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 48, 50, 75

11. None, None, nan (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, Politics,

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 392; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 77; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 37, 144

12. 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), Essays on Ancient Greek Literature and Culture, 271; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24

13. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle

 Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 54, 430; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 42; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 221

b7 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.'' None
14. 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 elegy and epic • Aristotle, on proof

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 145, 149, 271, 561; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 31, 72; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 36; Hesk (2000), Deception and Democracy in Classical Athens, 285; Huffman (2019), A History of Pythagoreanism, 95, 106; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 283; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 48, 56, 57

15. 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), Greek Tragedy After the Fifth Century: A Survey from ca, 279; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 191

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

 Found in books: Horkey (2019), Cosmos in the Ancient World, 42; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 24

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

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 85; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 29; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 354

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

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 93; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 59

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

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 93; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 80

20. 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), The Oxford Handbook of Ancient Greek Religion, 30; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691

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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
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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
21. 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), Ethnicity in the Ancient World - Did it matter, 12; Isaac (2004), The invention of racism in classical antiquity, 276

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275 δούλη καθέστηκ' οὖς' ἐλευθέρων ἄπο:"276 τὰ βαρβάρων γὰρ δοῦλα πάντα πλὴν ἑνός.' "' None
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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
22. Euripides, Hippolytus, 11, 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), Plato in the Third Sophistic, 161; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 237

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11 ̔Ιππόλυτος, ἁγνοῦ Πιτθέως παιδεύματα,73 σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου ' None
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11 for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it;73 For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow, ' None
23. 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), Ethnicity in the Ancient World - Did it matter, 12; Isaac (2004), The invention of racism in classical antiquity, 177

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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
24. Euripides, Medea, 671 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, on luck

 Found in books: Huffman (2019), A History of Pythagoreanism, 244; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8

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671 ἄπαιδές ἐσμεν δαίμονός τινος τύχῃ.'' None
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671 I have no child owing to the visitation of some god. Medea'' None
25. 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), Authors and Authorities in Ancient Philosophy, 116; Graver (2007), Stoicism and Emotion, 240; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 45; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 116

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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
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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
26. Euripides, Trojan Women, 16-17, 137 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 214; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 328, 330

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16 φόνῳ καταρρεῖ: πρὸς δὲ κρηπίδων βάθροις 17 πέπτωκε Πρίαμος Ζηνὸς ἑρκείου θανών.' ' None
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16 Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed, 17 Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed,' ' None
27. Herodotus, Histories, 1.1, 1.59.6, 3.60, 3.80, 3.108, 3.142, 4.5, 4.23, 5.66.2, 5.67, 5.78, 7.12, 7.15 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, • Aristotle, government, analysis of • Aristotle, lists warlike peoples • Aristotle, on hybris • Aristotle, on tragedy • Ps.-Aristotle, Athenaion Politeia

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 92, 202; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 51, 278; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 9; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 305; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 256; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 52; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101, 102; Isaac (2004), The invention of racism in classical antiquity, 295; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 708; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 149; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 35; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 74, 76, 151, 152, 160; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 50; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362

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1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου.' 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.
3.80
ἐπείτε δὲ κατέστη ὁ θόρυβος καὶ ἐκτὸς πέντε ἡμερέων ἐγένετο, ἐβουλεύοντο οἱ ἐπαναστάντες τοῖσι Μάγοισι περὶ τῶν πάντων πρηγμάτων καὶ ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δʼ ὦν. Ὀτάνης μὲν ἐκέλευε ἐς μέσον Πέρσῃσι καταθεῖναι τὰ πρήγματα, λέγων τάδε. “ἐμοὶ δοκέει ἕνα μὲν ἡμέων μούναρχον μηκέτι γενέσθαι. οὔτε γὰρ ἡδὺ οὔτε ἀγαθόν. εἴδετε μὲν γὰρ τὴν Καμβύσεω ὕβριν ἐπʼ ὅσον ἐπεξῆλθε, μετεσχήκατε δὲ καὶ τῆς τοῦ Μάγου ὕβριος. κῶς δʼ ἂν εἴη χρῆμα κατηρτημένον μουναρχίη, τῇ ἔξεστι ἀνευθύνῳ ποιέειν τὰ βούλεται; καὶ γὰρ ἂν τὸν ἄριστον ἀνδρῶν πάντων στάντα ἐς ταύτην ἐκτὸς τῶν ἐωθότων νοημάτων στήσειε. ἐγγίνεται μὲν γάρ οἱ ὕβρις ὑπὸ τῶν παρεόντων ἀγαθῶν, φθόνος δὲ ἀρχῆθεν ἐμφύεται ἀνθρώπῳ. δύο δʼ ἔχων ταῦτα ἔχει πᾶσαν κακότητα· τὰ μὲν γὰρ ὕβρι κεκορημένος ἔρδει πολλὰ καὶ ἀτάσθαλα, τὰ δὲ φθόνῳ. καίτοι ἄνδρα γε τύραννον ἄφθονον ἔδει εἶναι, ἔχοντά γε πάντα τὰ ἀγαθά. τὸ δὲ ὑπεναντίον τούτου ἐς τοὺς πολιήτας πέφυκε· φθονέει γὰρ τοῖσι ἀρίστοισι περιεοῦσί τε καὶ ζώουσι, χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν, διαβολὰς δὲ ἄριστος ἐνδέκεσθαι. ἀναρμοστότατον δὲ πάντων· ἤν τε γὰρ αὐτὸν μετρίως θωμάζῃς, ἄχθεται ὅτι οὐ κάρτα θεραπεύεται, ἤν τε θεραπεύῃ τις κάρτα, ἄχθεται ἅτε θωπί. τὰ δὲ δὴ μέγιστα ἔρχομαι ἐρέων· νόμαιά τε κινέει πάτρια καὶ βιᾶται γυναῖκας κτείνει τε ἀκρίτους. πλῆθος δὲ ἄρχον πρῶτα μὲν οὔνομα πάντων κάλλιστον ἔχει, ἰσονομίην, δεύτερα δὲ τούτων τῶν ὁ μούναρχος ποιέει οὐδέν· πάλῳ μὲν ἀρχὰς ἄρχει, ὑπεύθυνον δὲ ἀρχὴν ἔχει, βουλεύματα δὲ πάντα ἐς τὸ κοινὸν ἀναφέρει. τίθεμαι ὦν γνώμην μετέντας ἡμέας μουναρχίην τὸ πλῆθος ἀέξειν· ἐν γὰρ τῷ πολλῷ ἔνι τὰ πάντα.”
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.
7.12
ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.”
7.15
Ξέρξης μὲν περιδεὴς γενόμενος τῇ ὄψι ἀνά τε ἔδραμε ἐκ τῆς κοίτης καὶ πέμπει ἄγγελον ἐπὶ Ἀρτάβανον καλέοντα· ἀπικομένῳ δέ οἱ ἔλεγε Ξέρξης τάδε. “Ἀρτάβανε, ἐγὼ τὸ παραυτίκα μὲν οὐκ ἐσωφρόνεον εἴπας ἐς σὲ μάταια ἔπεα χρηστῆς εἵνεκα συμβουλίης· μετὰ μέντοι οὐ πολλὸν χρόνον μετέγνων, ἔγνων δὲ ταῦτα μοι ποιητέα ἐόντα τὰ σὺ ὑπεθήκαο. οὔκων δυνατός τοι εἰμὶ ταῦτα βουλόμενος ποιέειν· τετραμμένῳ γὰρ δὴ καὶ μετεγνωκότι ἐπιφοιτέον ὄνειρον φαντάζεταί μοι οὐδαμῶς συνεπαινέον ποιέειν με ταῦτα· νῦν δὲ καὶ διαπειλῆσαν οἴχεται. εἰ ὦν θεός ἐστι ὁ ἐπιπέμπων καί οἱ πάντως ἐν ἡδονῇ ἐστι γενέσθαι στρατηλασίην ἐπὶ Ἑλλάδα, ἐπιπτήσεται καὶ σοὶ τὠυτὸ τοῦτο ὄνειρον, ὁμοίως καὶ ἐμοὶ ἐντελλόμενον. εὑρίσκω δὲ ὧδʼ ἂν γινόμενα ταῦτα, εἰ λάβοις τὴν ἐμὴν σκευὴν πᾶσαν καὶ ἐνδὺς μετὰ τοῦτο ἵζοιο ἐς τὸν ἐμὸν θρόνον, καὶ ἔπειτα ἐν κοίτῃ τῇ ἐμῇ κατυπνώσειας.”'' None
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1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
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 .
3.80
After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.”
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.
7.12
The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.”
7.15
Greatly frightened by the vision, Xerxes leapt up from his bed, and sent a messenger to summon Artabanus. When he came, Xerxes said, “Artabanus, for a moment I was of unsound mind, and I answered your good advice with foolish words; but after no long time I repented, and saw that it was right for me to follow your advice. ,Yet, though I desire to, I cannot do it; ever since I turned back and repented, a vision keeps coming to haunt my sight, and it will not allow me to do as you advise; just now it has threatened me and gone. ,Now if a god is sending the vision, and it is his full pleasure that there this expedition against Hellas take place, that same dream will hover about you and give you the same command it gives me. I believe that this is most likely to happen, if you take all my apparel and sit wearing it upon my throne, and then lie down to sleep in my bed.” '' None
28. 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), Authority and Authoritative Texts in the Platonist Tradition, 85; Fowler (2014), Plato in the Third Sophistic, 151; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 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.' ' None21a 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
29. 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), Authors and Authorities in Ancient Philosophy, 127; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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; ' None167c 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
30. 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), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 25; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 135; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 59; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 46; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 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.'400c σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα. 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. ' None397d 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?'400c ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed. 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
31. 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), Mantikê: Studies in Ancient Divination, 221; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 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'' None3c 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
32. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristoteles, Aristotelian views • Aristotle • Aristotle, Platonic source • Aristotle, influenced by Plato • Plato, influence on Aristotle • bibliography, of Aristotle

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 85; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 324; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 276; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 67; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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 ' None462b 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
33. Plato, Ion, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, Poetics • Aristotle, on daimones

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 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'' None534c 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
34. 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), Dorotheus of Gaza and Ascetic Education, 82; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 297, 341; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 333; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 417; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 28, 134; Fowler (2014), Plato in the Third Sophistic, 134; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 196; Huffman (2019), A History of Pythagoreanism, 88, 115; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 36; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 186; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 18; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 81; Long (2019), Immortality in Ancient Philosophy, 185, 191; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 34; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 170, 197, 244; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 176; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 416; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 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.' ' None663d 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
35. 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), The Cambridge Companion to Plato, 2nd ed, 195; Wolfsdorf (2020), Early Greek Ethics, 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.'' None98a 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
36. 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), Authors and Authorities in Ancient Philosophy, 95, 127, 130; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 37, 189, 195; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 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. ' None133d 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
37. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, • Aristotle, as source for Socrates • Aristotle, curriculum • Aristotle, influenced by Plato • Aristotle, on early Greek philosophy • Aristotle, on religious correctness • Plato, influence on Aristotle

 Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 170; Bryan (2018), Authors and Authorities in Ancient Philosophy, 99, 127, 131; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 408; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 36, 270; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 30; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 41, 86; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 92; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 51; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 102; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 150; Tor (2017), Mortal and Divine in Early Greek Epistemology, 37; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 99, 127, 131; Wolfsdorf (2020), Early Greek Ethics, 170; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 164

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. ' None62b 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
38. 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 • General Simplicius of Cilicia, Commentary on Aristotle’s Physics • 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), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8; Bowie (2021), Essays on Ancient Greek Literature and Culture, 145; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 57; Bryan (2018), Authors and Authorities in Ancient Philosophy, 85, 97, 98; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 95; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 128; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 29; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 21, 23, 28, 60, 190; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 361; Fowler (2014), Plato in the Third Sophistic, 265; Isaac (2004), The invention of racism in classical antiquity, 355; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 268; Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 99; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 193; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 82; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 22, 47, 129, 249; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 4; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 85, 97; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 11; Wynne (2019), Horace and the Gift Economy of Patronage, 203; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 60

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. ' None229a 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
39. 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), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 242, 243, 274, 295, 409; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 38, 157; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 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 ' None16c 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
40. 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), Authors and Authorities in Ancient Philosophy, 127, 129; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 262; Osborne (2001), Irenaeus of Lyons, 19; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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' ' None283d 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
41. 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), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 301; Huffman (2019), A History of Pythagoreanism, 98; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 230; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 142; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 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 ' None325c 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
42. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle and Aristotelianism, vision, theory of • Aristotle, Eudaimonia • Aristotle, Gregory of Nyssa • Aristotle, Metaphysics • Aristotle, Protrepticus • Aristotle, as supposed source for the Precepts • Aristotle, influenced by Plato • Aristotle, intellect • Aristotle, on eudaimonia • Aristotle, relationship to Pythagorean Precepts • Aristotle, ‘function argument’ • Plato, influence on Aristotle

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 476; Bryan (2018), Authors and Authorities in Ancient Philosophy, 116, 117, 118, 126, 127, 130, 132; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144, 322; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 33; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 16, 235; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 191; Huffman (2019), A History of Pythagoreanism, 96, 99; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 319; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 74; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 451; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 75; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 116; Tsouni (2019), Antiochus and Peripatetic Ethics, 101, 149, 169; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 168; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 116, 117, 118, 126, 127, 130, 132; Wolfsdorf (2020), Early Greek Ethics, 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.'' None424a 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
43. 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), Authors and Authorities in Ancient Philosophy, 126, 129; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 275; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 29, 109; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 38, 210; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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' ' None255c 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
44. 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), Authors and Authorities in Ancient Philosophy, 123, 126, 127; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 324; Huffman (2019), A History of Pythagoreanism, 132; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 295; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 51; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8, 60, 184; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 131; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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 ' None188b 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
45. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristoteles, Aristotelian views • 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 • David (commentator of Aristotle) • Man Measure Statement (Protagoras), Aristotle and • Plato, influence on Aristotle • friendship (philia), in Aristotle • money, Aristotle on

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 136; Bryan (2018), Authors and Authorities in Ancient Philosophy, 127, 129; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 412; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 82; Fowler (2014), Plato in the Third Sophistic, 134, 159; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 365; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 55, 57; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 1; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 55, 294; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 106; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 197, 198; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 97; Robbins et al. (2017), The Art of Visual Exegesis, 304; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 134; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 127, 129; Wolfsdorf (2020), Early Greek Ethics, 104; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 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 176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε 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 ' None151e 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 176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; 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
46. 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, On the Heavens • Aristotle, On the Soul • Aristotle, Physics • 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 • Ouranos, in Aristotle • Plato and Aristotle on mathematics/mathematical • Plato, harmonised with Aristotle • Plato, influence on Aristotle • choice (αἵρεσις), Aristotle on • cosmological theogony, critique of in Aristotle • god (theoi, θεοί‎) in Aristotle • luck/chance (τύχη), Aristotle on • nature, as conceived by Aristotle

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 354, 357; Bartels (2017), Plato's Pragmatic Project: A Reading of Plato's Laws, 43; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 217; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 57; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 4; Bryan (2018), Authors and Authorities in Ancient Philosophy, 94; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 266, 267, 334, 406; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 272; Dillon and Timotin (2015), Platonic Theories of Prayer, 135; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 329; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 654; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 19, 22, 44, 108, 114; Fowler (2014), Plato in the Third Sophistic, 187, 267, 268, 269, 275, 277; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 35, 66, 68; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 166; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 39, 134, 173, 190, 210, 221, 240, 381; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 167; Horkey (2019), Cosmos in the Ancient World, 100, 145, 186, 276, 280; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 182; Jorgenson (2018), The Embodied Soul in Plato's Later Thought, 24; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199, 256, 260; Long (2019), Immortality in Ancient Philosophy, 66, 67, 69; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 38, 39, 117; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 41, 249; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 40; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 97; Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 64, 69, 106, 161, 162; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 94; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 11; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 18; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 12, 37; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 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. 37d καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. 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.' ' None27d 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. 37d till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time. 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
47. Sophocles, Ajax, 646-647 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, on tragedy

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 93; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 7; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 715

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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
48. 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), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 190; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 218; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 153

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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
49. Sophocles, Oedipus At Colonus, 864, 1338 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, on tragedy

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 218; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 715

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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
50. Thucydides, The History of The Peloponnesian War, 1.22.4, 1.23, 2.65.9-2.65.10, 3.36, 6.54, 6.56, 7.50.4, 8.97.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle on equality, on Plato’s Laws • Aristotle, • Aristotle, Politics • Aristotle, and rhetoric • Aristotle, government, analysis of • Aristotle, ideal polis in • Aristotle, on Herodotus • Aristotle, on deliberative rhetoric • Aristotle, on divination • Aristotle, on history-writing • Aristotle, on manteis • Constitution of Athens (Aristotle) • Ps.-Aristotle, Athenaion Politeia • manteis, Aristotle on • rhetoric, in Aristotle

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 70; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 129; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 7, 279; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 253; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102; Hesk (2000), Deception and Democracy in Classical Athens, 218; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 81; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 20; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 320; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 1, 2, 3; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 206; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 365; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 50; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 215

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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.
8.97.2
ἐγίγνοντο δὲ καὶ ἄλλαι ὕστερον πυκναὶ ἐκκλησίαι, ἀφ’ ὧν καὶ νομοθέτας καὶ τἆλλα ἐψηφίσαντο ἐς τὴν πολιτείαν. καὶ οὐχ ἥκιστα δὴ τὸν πρῶτον χρόνον ἐπί γε ἐμοῦ Ἀθηναῖοι φαίνονται εὖ πολιτεύσαντες: μετρία γὰρ ἥ τε ἐς τοὺς ὀλίγους καὶ τοὺς πολλοὺς ξύγκρασις ἐγένετο καὶ ἐκ πονηρῶν τῶν πραγμάτων γενομένων τοῦτο πρῶτον ἀνήνεγκε τὴν πόλιν.' ' None
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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;
8.97.2
or if he did should be held accursed. Many other assemblies were held afterwards, in which law-makers were elected and all other measures taken to form a constitution. It was during the first period of this constitution that the Athenians appear to have enjoyed the best government that they ever did, at least in my time. For the fusion of the high and the low was effected with judgment, and this was what first enabled the state to raise up her head after her manifold disasters. ' ' None
51. Xenophon, Hellenica, 4.7.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle • Aristotle, on character

 Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 265; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 77, 84

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4.7.2 After this it seemed to the Lacedaemonians that it was not safe for them to undertake a campaign against the Athenians or against the Boeotians while leaving in their rear a hostile state bordering upon Lacedaemon and one so large as that of the Argives; they accordingly called out the ban against Argos. Now when Agesipolis learned that he was to lead the ban, and when the sacrifices which he offered at the frontier proved favourable, he went to Olympia and consulted the oracle of the god, asking whether 388 B.C. it would be consistent with piety if he did not acknowledge the holy truce claimed by the Argives; for, he urged, it was not when the appointed time came, but when the Lacedaemonians were about to invade their territory, that they pleaded the sacred months. The calendars of different Greek states varied so much that sharp practice of the sort here alleged, i.e., shifting the times of religious festivals to meet an emergency, was not difficult or unusual. Cp. ii. 16 and Thuc. v. 54. And the god signified to him that it was consistent with piety for him not to acknowledge a holy truce which was pleaded unjustly. Then Agesipolis proceeded straight from there to Delphi and asked Apollo in his turn whether he also held the same opinion as his father Zeus in regard to the truce. And Apollo answered that he did hold quite the same opinion.'' None
52. Xenophon, Memoirs, 1.1, 1.1.14-1.1.15, 1.4.5-1.4.8, 1.4.11-1.4.19, 2.1.20-2.1.34, 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), Authors and Authorities in Ancient Philosophy, 91; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 199; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 101; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 265; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 90; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27, 32; Huffman (2019), A History of Pythagoreanism, 94; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 14, 37, 39, 41, 132, 148, 163, 164, 177, 179, 197, 198, 230, 249; Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 207; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 91; Wolfsdorf (2020), Early Greek Ethics, 188, 208

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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 αὐτού