1. Hesiod, Works And Days, 166-171 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Lyons (1997) 14; Wolfsdorf (2020) 596
166. ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,'167. τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168. Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169. Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169. ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169. τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169. τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169. τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, '. None | 166. And dreadful battles vanquished some of these,'167. While some in Cadmus’ Thebes, while looking for 168. The flocks of Oedipus, found death. The sea 169. Took others as they crossed to Troy fight 170. For fair-tressed Helen. They were screened as well 171. In death. Lord Zeus arranged it that they might '. None |
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2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 472; Naiden (2013) 28
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3. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W.
Found in books: Cornelli (2013) 9, 54, 128; Tor (2017) 153
| '. Noneb7. And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice.""' |
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4. Herodotus, Histories, 2.81 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 130; Graf and Johnston (2007) 159
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.''. None | 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ''. None |
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5. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 14; Legaspi (2018) 117
| 4c. Naxos, he was working there on our land. Now he got drunk, got angry with one of our house slaves, and butchered him. So my father bound him hand and foot, threw him into a ditch, and sent a man here to Athens to ask the religious adviser what he ought''. None |
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6. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 324; Eidinow and Kindt (2015) 218
508a. γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος''. None | 508a. and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession''. None |
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7. Sophocles, Oedipus The King, 4-5 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Fabian Meinel (2015) 55; Naiden (2013) 118
| 4. My children, latest-born wards of old Cadmus, why do you sit before me like this with wreathed branches of suppliants, while the city reeks with incense,'5. rings with prayers for health and cries of woe? I thought it unbefitting, my children, to hear these things from the mouths of others, and have come here myself, I, Oedipus renowned by all. Tell me, then, venerable old man—since it is proper that you '. None |
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8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 471; Naiden (2013) 15, 17, 83
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9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 299; Eidinow and Kindt (2015) 218
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10. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 353; Wolfsdorf (2020) 173
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11. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 526; Naiden (2013) 151
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12. Diogenes Laertius, Lives of The Philosophers, 8.6, 8.17, 8.19, 8.33 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 87, 97, 124, 157, 245, 330, 371; Huffman (2019) 336; Wolfsdorf (2020) 6, 9, 15
| 8.6. There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature." "
8.17. The following were his watchwords or precepts: don't stir the fire with a knife, don't step over the beam of a balance, don't sit down on your bushel, don't eat your heart, don't help a man off with a load but help him on, always roll your bed-clothes up, don't put God's image on the circle of a ring, don't leave the pan's imprint on the ashes, don't wipe up a mess with a torch, don't commit a nuisance towards the sun, don't walk the highway, don't shake hands too eagerly, don't have swallows under your own roof, don't keep birds with hooked claws, don't make water on nor stand upon your nail-and hair-trimmings, turn the sharp blade away, when you go abroad don't turn round at the frontier." '
8.19. Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts.
8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.'". None |
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13. Porphyry, On Abstinence, 2.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 471; Hitch (2017) 147
| 2.9. 9.The sacrifice, therefore, through animals is posterior and most recent, and originated from a cause which is not of a pleasing nature, like that of the sacrifice from fruits, but received its commencement either from famine, or some other unfortunate circumstance. The causes, indeed, of the peculiar mactations among the Athenians, had their beginning, either in ignorance, or anger, or fear. For the slaughter of swine is attributed to an involuntary error of Clymene, who, by unintentionally striking, slew the animal. Hence her husband, being terrified as if he had perpetrated an illegal deed, consulted the oracle of the Pythian God about it. But as the God did not condemn what had happened, the slaughter of animals was afterwards considered as a thing of an indifferent nature. The inspector, however, of sacred rites, who was the offspring of prophets, wishing to make an offering of first-fruits from sheep, was permitted to do so, it is said, by an oracle, but with much caution and fear. For the oracle was as follows:--- "offspring of prophets, sheep by force to slay, The Gods permit not thee: but with wash'd hands For thee 'tis lawful any sheep to kill, That dies a voluntary death." |
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14. Porphyry, Life of Pythagoras, 19, 37-38, 41-42, 45 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, W. • Burkert, Walter
Found in books: Cornelli (2013) 9, 83, 86, 94, 96, 97, 166, 341; Huffman (2019) 336; Long (2019) 19; Wolfsdorf (2020) 6, 9, 15, 16, 707
| 19. Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece. 37. His utterances were of two kinds, plain or symbolical. His teaching was twofold: of his disciples some were called Students, and others Hearers. The Students learned the fuller and more exactly elaborate reasons of science, while the Hearers heard only the chief heads of learning, without more detailed explanations. 41. Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass. 45. He also wished men to abstain from other things, such as a swine\'s paunch, a mullet, and a sea-fish called a "nettle," and from nearly all other marine animals. He referred his origin to those of past ages, affirming that he was first Euphorbus, then Aethalides, then Hermotimus, then Pyrrhus, and last, Pythagoras. He showed to his disciples that the soul is immortal, and to those who were rightly purified he brought back the memory of the acts of their former lives. |
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15. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, W.
Found in books: Cornelli (2013) 10; Huffman (2019) 59
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16. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Burkert, Walter
Found in books: Eidinow and Kindt (2015) 141; Johnston and Struck (2005) 280, 282
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17. None, None, nan
Tagged with subjects: • Burkert, Walter
Found in books: Ker and Wessels (2020) 3; Waldner et al (2016) 40
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