| 1. Homer, Odyssey, 3.436-3.463 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •theophrastus, on charis •charis, theophrastus on Found in books: Mikalson (2010) 74 |
2. Xenophon, Memoirs, 1.3.3, 1.4.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •theophrastus, on charis •charis, theophrastus on Found in books: Mikalson (2010) 55, 56, 64| 1.3.3. θυσίας δὲ θύων μικρὰς ἀπὸ μικρῶν οὐδὲν ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ μεγάλα θυόντων. οὔτε γὰρ τοῖς θεοῖς ἔφη καλῶς ἔχειν, εἰ ταῖς μεγάλαις θυσίαις μᾶλλον ἢ ταῖς μικραῖς ἔχαιρον· πολλάκις γὰρ ἂν αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα· οὔτʼ ἂν τοῖς ἀνθρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον ἦν κεχαρισμένα τοῖς θεοῖς ἢ τὰ παρὰ τῶν χρηστῶν· ἀλλʼ ἐνόμιζε τοὺς θεοὺς ταῖς παρὰ τῶν εὐσεβεστάτων τιμαῖς μάλιστα χαίρειν. ἐπαινέτης δʼ ἦν καὶ τοῦ ἔπους τούτου· καδδύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσι, Hes. WD 336 καὶ πρὸς φίλους δὲ καὶ ξένους καὶ πρὸς τὴν ἄλλην δίαιταν καλὴν ἔφη παραίνεσιν εἶναι τὴν καδδύναμιν δʼ ἔρδειν. 1.4.2. λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη. | 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. |
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3. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55| 149e. καὶ Πρίαμος καὶ λαὸς ἐυμμελίω Πριάμοιο· Hom. Il. 8.550-2 ὥστε οὐδὲν αὐτοῖς ἦν προύργου θύειν τε καὶ δῶρα τελεῖν μάτην, θεοῖς ἀπηχθημένους. οὐ γὰρ οἶμαι τοιοῦτόν ἐστι τὸ τῶν θεῶν ὥστε ὑπὸ δώρων παράγεσθαι οἷον κακὸν τοκιστήν· ἀλλὰ καὶ ἡμεῖς εὐήθη λόγον λέγομεν, ἀξιοῦντες Λακεδαιμονίων ταύτῃ περιεῖναι. καὶ γὰρ ἂν δεινὸν εἴη εἰ πρὸς τὰ δῶρα καὶ τὰς θυσίας ἀποβλέπουσιν ἡμῶν οἱ θεοὶ ἀλλὰ μὴ πρὸς τὴν ψυχήν, ἄν τις ὅσιος καὶ δίκαιος ὢν | 149e. And Priam, and the folk of Priam of the good ashen spear. Hom. Il. 8.550-2 So it was nothing to their purpose to sacrifice and pay tribute of gifts in vain, when they were hated by the gods. For it is not, I imagine, the way of the gods to be seduced with gifts, like a base insurer. And indeed it is but silly talk of ours, if we claim to surpass the Spartans on this score. For it would be a strange thing if the gods had regard to our gifts and sacrifices instead of our souls, and the piety and |
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| 4. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •theophrastus, on charis •charis, theophrastus on Found in books: Mikalson (2010) 56 |
5. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55, 56| 14b. ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ | 14b. Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me. |
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| 6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55 |
| 7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55 |
8. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55| 202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. | 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual |
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| 9. Theophrastus, De Pietate, 2.4-2.7, 2.20-2.22, 2.33-2.36, 2.43-2.47, 4.2-4.3, 7.39-7.41, 7.45-7.53, 8.8-8.10, 9.3-9.11, 12.42-12.49 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 55, 56, 64, 67, 74 |
10. Pausanias, Description of Greece, 8.1.5-8.1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •theophrastus, on charis •charis, theophrastus on Found in books: Mikalson (2010) 74| 8.1.5. Πελασγὸς δὲ βασιλεύσας τοῦτο μὲν ποιήσασθαι καλύβας ἐπενόησεν, ὡς μὴ ῥιγοῦν τε καὶ ὕεσθαι τοὺς ἀνθρώπους μηδὲ ὑπὸ τοῦ καύματος ταλαιπωρεῖν· τοῦτο δὲ τοὺς χιτῶνας τοὺς ἐκ τῶν δερμάτων τῶν οἰῶν, οἷς καὶ νῦν περί τε Εὔβοιαν ἔτι χρῶνται καὶ ἐν τῇ Φωκίδι ὁπόσοι βίου σπανίζουσιν, οὗτός ἐστιν ὁ ἐξευρών. καὶ δὴ καὶ τῶν φύλλων τὰ ἔτι χλωρὰ καὶ πόας τε καὶ ῥίζας οὐδὲ ἐδωδίμους, ἀλλὰ καὶ ὀλεθρίους ἐνίας σιτουμένους τοὺς ἀνθρώπους τούτων μὲν ἔπαυσεν ὁ Πελασγός· 8.1.6. ὁ δὲ τὸν καρπὸν τῶν δρυῶν οὔτι που πασῶν, ἀλλὰ τὰς βαλάνους τῆς φηγοῦ τροφὴν ἐξεῦρεν εἶναι. παρέμεινέ τε ἐνίοις ἐς τοσοῦτο ἀπὸ Πελασγοῦ τούτου ἡ δίαιτα, ὡς καὶ τὴν Πυθίαν, ἡνίκα Λακεδαιμονίοις γῆς τῆς Ἀρκάδων ἀπηγόρευεν ἅπτεσθαι, καὶ τάδε εἰπεῖν τὰ ἔπη· πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν· ἐγὼ δέ τοι οὔ τι μεγαίρω. Πελασγοῦ δὲ βασιλεύοντος γενέσθαι καὶ τῇ χώρᾳ Πελασγίαν φασὶν ὄνομα. | 8.1.5. Pelasgus on becoming king invented huts that humans should not shiver, or be soaked by rain, or oppressed by heat. Moreover; he it was who first thought of coats of sheep-skins, such as poor folk still wear in Euboea and Phocis. He too it was who checked the habit of eating green leaves, grasses, and roots always inedible and sometimes poisonous. 8.1.6. But he introduced as food the nuts of trees, not those of all trees but only the acorns of the edible oak. Some people have followed this diet so closely since the time of Pelasgus that even the Pythian priestess, when she forbade the Lacedaemonians to touch the land of the Arcadians, uttered the following verses:— In Arcadia are many men who eat acorns, Who will prevent you; though I do not grudge it you. It is said that it was in the reign of Pelasgus that the land was called Pelasgia. |
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