1. Hesiod, Works And Days, 122-126, 121 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 | 121. There was no dread old age but, always rude |
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2. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, of hesiod Found in books: Mikalson (2010) 23| 27d. δαίμονας οὐχὶ ἤτοι θεούς γε ἡγούμεθα ἢ θεῶν παῖδας; φῂς ἢ οὔ; | 27d. gods or children of gods? Yes, or no? Certainly. Then if I believe in spirits, as you say, if spirits are a kind of gods, that would be the puzzle and joke which I say you are uttering in saying that I, while I do not believe in gods, do believe In gods again, since I believe in spirits; but if, on the other hand, spirits are a kind of bastard children of gods, by nymphs or by any others, whoever their mothers are said to be, what man would believe that there are children of gods, but no gods? It would be just as absurd |
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3. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 438c. ΚΡ. οἶμαι μὲν ἐγὼ τὸν ἀληθέστατον λόγον περὶ τούτων εἶναι, ὦ Σώκρατες, μείζω τινὰ δύναμιν εἶναι ἢ ἀνθρωπείαν τὴν θεμένην τὰ πρῶτα ὀνόματα τοῖς πράγμασιν, ὥστε ἀναγκαῖον εἶναι αὐτὰ ὀρθῶς ἔχειν. ΣΩ. εἶτα οἴει ἐναντία ἂν ἐτίθετο αὐτὸς αὑτῷ ὁ θείς, ὢν δαίμων τις ἢ θεός; ἢ οὐδέν σοι ἐδοκοῦμεν ἄρτι λέγειν; ΚΡ. ἀλλὰ μὴ οὐκ ἦν τούτων τὰ ἕτερα ὀνόματα. ΣΩ. πότερα, ὦ ἄριστε, τὰ ἐπὶ τὴν στάσιν ἄγοντα ἢ τὰ ἐπὶ τὴν φοράν; οὐ γάρ που κατὰ τὸ ἄρτι λεχθὲν πλήθει κριθήσεται. | 438c. Cratylus. I think the truest theory of the matter, Socrates, is that the power which gave the first names to things is more than human, and therefore the names must necessarily be correct. Socrates. Then, in your opinion, he who gave the names, though he was a spirit or a god, would have given names which made him contradict himself? Or do you think there is no sense in what we were saying just now? Cratylus. But, Socrates, those that make up one of the two classes are not really names. Socrates. Which of the two, my excellent friend; the class of those which point towards rest or of those that point towards motion? We agreed just now that the matter is not to be determined by mere numbers. |
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4. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 293a. ἐκ θεῶν γεγόνασι, καὶ αὐτοῖς τοῖς θεοῖς; ΙΠ. τί τοῦτο; βάλλʼ ἐς μακαρίαν. τοῦ ἀνθρώπου οὐδʼ εὔφημα, ὦ Σώκρατες, ταῦτά γε τὰ ἐρωτήματα. ΣΩ. τί δέ; τὸ ἐρομένου ἑτέρου φάναι ταῦτα οὕτως ἔχειν οὐ πάνυ δύσφημον; ΙΠ. ἴσως. ΣΩ. ἴσως τοίνυν σὺ εἶ οὗτος, φήσει, ὃς παντὶ φῂς καὶ ἀεὶ καλὸν εἶναι ὑπὸ μὲν τῶν ἐκγόνων ταφῆναι, τοὺς δὲ γονέας θάψαι· ἢ οὐχ εἷς τῶν ἁπάντων καὶ Ἡρακλῆς ἦν καὶ οὓς νυνδὴ ἐλέγομεν πάντες; ΙΠ. ἀλλʼ οὐ τοῖς θεοῖς ἔγωγε ἔλεγον. | 293a. and for the gods themselves? Hipp. What’s that? Confound it! These questions of the fellow’s are not even respectful to religion. Soc. Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? Hipp. Perhaps. Soc. Perhaps, then, you are the man, he will say, who says that it is beautiful for every one and always to be buried by one’s offspring, and to bury one’s parents; or was not Heracles included in ’every one,’ he and all those whom we just now mentioned? Hipp. But I did not say it was so for the gods. Soc. Nor for the heroes either, apparently. |
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| 5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 |
6. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 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 . | 62b. but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes, |
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7. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, of hesiod Found in books: Mikalson (2010) 23| 246e. καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων, | 246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. |
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| 8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23 |
| 9. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hesiod, daimones of •daimones, of hesiod Found in books: Mikalson (2010) 24 |
10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 23| 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 | 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 |
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| 11. Heraclitus Lesbius, Fragments, None Tagged with subjects: •daimones, of hesiod Found in books: Mikalson (2010) 23 |
