1. Homer, Iliad, 20.95 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 22| 20.95. ἥ οἱ πρόσθεν ἰοῦσα τίθει φάος ἠδʼ ἐκέλευεν | 20.95. who ever went before him and set there a light of deliverance, and bade him slay Leleges and Trojans with spear of bronze. Wherefore may it not be that any man face Achilles in fight, for that ever by his side is some god, that wardeth from him ruin. Aye, and of itself his spear flieth straight, and ceaseth not |
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2. Homer, Odyssey, 19.34 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 22| 19.34. χρύσεον λύχνον ἔχουσα, φάος περικαλλὲς ἐποίει. | |
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| 3. Pindar, Pythian Odes, 3.108-3.109 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 23 |
4. Plato, Theaetetus, 148e, 149b, 149c, 150c, 150d-e, 151a, 210c, 210d, 142c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125| 142c. μὴ τοιοῦτος ἦν. ἀτὰρ πῶς οὐκ αὐτοῦ Μεγαροῖ κατέλυεν; ΕΥ. ἠπείγετο οἴκαδε· ἐπεὶ ἔγωγʼ ἐδεόμην καὶ συνεβούλευον, ἀλλʼ οὐκ ἤθελεν. καὶ δῆτα προπέμψας αὐτόν, ἀπιὼν πάλιν ἀνεμνήσθην καὶ ἐθαύμασα Σωκράτους ὡς μαντικῶς ἄλλα τε δὴ εἶπε καὶ περὶ τούτου. δοκεῖ γάρ μοι ὀλίγον πρὸ τοῦ θανάτου ἐντυχεῖν αὐτῷ μειρακίῳ ὄντι, καὶ συγγενόμενός τε καὶ διαλεχθεὶς πάνυ ἀγασθῆναι αὐτοῦ τὴν φύσιν. καί μοι ἐλθόντι Ἀθήναζε τούς τε λόγους οὓς διελέχθη | 142c. Megara ? EU. He was in a hurry to get home; for I begged and advised him to stop, but he would not. So I went along with him, and as I was coming back I thought of Socrates and wondered at his prophetic gift, especially in what he said about him. For I think he met him a little before his own death, when Theaetetus was a mere boy, and as a result of acquaintance and conversation with him, he greatly admired his qualities. When I went to Athens he related to me the conversation |
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| 5. Plato, Greater Hippias, 304b, 304c, 304d, 292a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
| 6. Plato, Symposium, 242b, 257a, 265c, 198a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
| 7. Plato, Republic, 2.382e, 6.496c, 6.506a, 9.586b, 7.523a, 4.431e, 10.621c, 380b2.-c, 391a3.-e, 538a7.-b, 612e, 617d-e, 621b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 118 |
8. Plato, Statesman, 271c-e, 272e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 25| 272e. δὴ καὶ τὸ γήινον ἤδη πᾶν ἀνήλωτο γένος, πάσας ἑκάστης τῆς ψυχῆς τὰς γενέσεις ἀποδεδωκυίας, ὅσα ἦν ἑκάστῃ προσταχθὲν τοσαῦτα εἰς γῆν σπέρματα πεσούσης, τότε δὴ τοῦ παντὸς ὁ μὲν κυβερνήτης, οἷον πηδαλίων οἴακος ἀφέμενος, εἰς τὴν αὑτοῦ περιωπὴν ἀπέστη, τὸν δὲ δὴ κόσμον πάλιν ἀνέστρεφεν εἱμαρμένη τε καὶ σύμφυτος ἐπιθυμία. ΞΕ. πάντες οὖν οἱ κατὰ τοὺς τόπους συνάρχοντες τῷ μεγίστῳ δαίμονι θεοί, γνόντες ἤδη τὸ γιγνόμενον, ἀφίεσαν αὖ τὰ μέρη τοῦ | 272e. ince every soul had fulfilled all its births by falling into the earth as seed its prescribed number of times, then the helmsman of the universe dropped the tiller and withdrew to his place of outlook, and fate and innate desire made the earth turn backwards. Str. So, too, all the gods who share, each in his own sphere, the rule of the Supreme Spirit, promptly perceiving what was taking place, let go the parts of the world which were under their care. |
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9. Plato, Philebus, 28d-e, 66b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125| 66b. ΣΩ. δεύτερον μὴν περὶ τὸ σύμμετρον καὶ καλὸν καὶ τὸ τέλεον καὶ ἱκανὸν καὶ πάνθʼ ὁπόσα τῆς γενεᾶς αὖ ταύτης ἐστίν. ΠΡΩ. ἔοικε γοῦν. ΣΩ. τὸ τοίνυν τρίτον, ὡς ἡ ἐμὴ μαντεία, νοῦν καὶ φρόνησιν τιθεὶς οὐκ ἂν μέγα τι τῆς ἀληθείας παρεξέλθοις. ΠΡΩ. ἴσως. ΣΩ. ἆρʼ οὖν οὐ τέταρτα, ἃ τῆς ψυχῆς αὐτῆς ἔθεμεν, ἐπιστήμας τε καὶ τέχνας καὶ δόξας ὀρθὰς λεχθείσας, ταῦτʼ | 66b. Soc. Second, then, comes proportion, beauty, perfection, sufficiency, and all that belongs to that class. Pro. Yes, so it appears. Soc. And if you count mind and wisdom as the third, you will, I prophesy, not wander far from the truth. Pro. That may be. Soc. And will you not put those properties fourth which we said belonged especially to the soul—sciences, arts, and true opinions they are called— |
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10. Plato, Phaedrus, 242b, 242d, 247a, 278e, 242c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115, 125| 242c. —ἀεὶ δέ με ἐπίσχει ὃ ἂν μέλλω πράττειν—καί τινα φωνὴν ἔδοξα αὐτόθεν ἀκοῦσαι, ἥ με οὐκ ἐᾷ ἀπιέναι πρὶν ἂν ἀφοσιώσωμαι, ὡς δή τι ἡμαρτηκότα εἰς τὸ θεῖον. εἰμὶ δὴ οὖν μάντις μέν, οὐ πάνυ δὲ σπουδαῖος, ἀλλʼ ὥσπερ οἱ τὰ γράμματα φαῦλοι, ὅσον μὲν ἐμαυτῷ μόνον ἱκανός· σαφῶς οὖν ἤδη μανθάνω τὸ ἁμάρτημα. ὡς δή τοι, ὦ ἑταῖρε, μαντικόν γέ τι καὶ ἡ ψυχή· ἐμὲ γὰρ ἔθραξε μέν τι καὶ πάλαι λέγοντα τὸν λόγον, καί πως ἐδυσωπούμην κατʼ Ἴβυκον, μή τι παρὰ θεοῖς | 242c. that usually comes to me came—it always holds me back from something I am about to do—and I thought I heard a voice from it which forbade my going away before clearing my conscience, as if I had committed some sin against deity. Now I am a seer, not a very good one, but, as the bad writers say, good enough for my own purposes; so now I understand my error. How prophetic the soul is, my friend! For all along, while I was speaking my discourse, something troubled me, and as Ibycus says, |
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11. Plato, Phaedo, 117a, 117b, 117c, 116b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 231| 116b. δὲ ἐλούσατο καὶ ἠνέχθη παρ’ αὐτὸν τὰ παιδία — δύο γὰρ αὐτῷ ὑεῖς σμικροὶ ἦσαν, εἷς δὲ μέγας — καὶ αἱ οἰκεῖαι γυναῖκες ἀφίκοντο ἐκεῖναι, ἐναντίον τοῦ Κρίτωνος διαλεχθείς τε καὶ ἐπιστείλας ἅττα ἐβούλετο, τὰς μὲν γυναῖκας καὶ τὰ παιδία ἀπιέναι ἐκέλευσεν, αὐτὸς δὲ ἧκε παρ’ ἡμᾶς. καὶ ἦν ἤδη ἐγγὺς ἡλίου δυσμῶν: χρόνον γὰρ πολὺν διέτριψεν ἔνδον. ἐλθὼν δ’ ἐκαθέζετο λελουμένος καὶ οὐ πολλὰ ἄττα μετὰ ταῦτα διελέχθη, καὶ ἧκεν ὁ τῶν ἕνδεκα ὑπηρέτης καὶ στὰς | 116b. and his children had been brought to him—for he had two little sons and one big one—and the women of the family had come, he talked with them in Crito’s presence and gave them such directions as he wished; then he told the women to go away, and he came to us. And it was now nearly sunset; for he had spent a long time within. And he came and sat down fresh from the bath. After that not much was said, and the servant |
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| 12. Plato, Minos, 315c, 315b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 145 |
13. Plato, Meno, 99c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125| 99c. γίγνεται· ᾗ οἱ πολιτικοὶ ἄνδρες χρώμενοι τὰς πόλεις ὀρθοῦσιν, οὐδὲν διαφερόντως ἔχοντες πρὸς τὸ φρονεῖν ἢ οἱ χρησμῳδοί τε καὶ οἱ θεομάντεις· καὶ γὰρ οὗτοι ἐνθουσιῶντες λέγουσιν μὲν ἀληθῆ καὶ πολλά, ἴσασι δὲ οὐδὲν ὧν λέγουσιν. ΜΕΝ. κινδυνεύει οὕτως ἔχειν. ΣΩ. οὐκοῦν, ὦ Μένων, ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσι καὶ λέγουσι; ΜΕΝ. πάνυ γε. ΣΩ. ὀρθῶς ἄρʼ ἂν καλοῖμεν θείους τε οὓς νυνδὴ ἐλέγομεν | 99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom |
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| 14. Plato, Laws, 11.933c, 11.933e, 10.910b, 7.803e, 4.717a, 10.891a, 828a8.-b, 716d, 854d, 842e, 713c4.-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
| 15. Plato, Laches, 195e, 216d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
| 16. Plato, Alcibiades I, 103a, 103b, 105e, 124c, 127e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 116 |
17. Plato, Alcibiades Ii, 149e, 148e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 177| 148e. χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ | 148e. took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than |
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18. Plato, Apology of Socrates, 20e, 22c, 23b, 23c, 24a, 24b, 24c, 26b, 26e, 27c, 27d, 28e, 29a, 29b, 29d, 30a, 30d, 31d, 33c, 37e, 39c, 39d, 40a, 40b, 40c, 41c, 21b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 118 | 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, |
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| 19. Plato, Charmides, 169b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
| 20. Plato, Cratylus, 396d, 428c, 411b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 |
21. Plato, Crito, 5, 54e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 116| 54e. ΣΩ. ἔα τοίνυν, ὦ Κρίτων, καὶ πράττωμεν ταύτῃ, ἐπειδὴ ταύτῃ ὁ θεὸς ὑφηγεῖται. | 54e. Socrates. Then, Crito, let it be; and let us act in this way, since it is in this way that God leads us. |
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22. Plato, Euthydemus, 272e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115| 272e. κατὰ θεὸν γάρ τινα ἔτυχον καθήμενος ἐνταῦθα, οὗπερ σύ με εἶδες, ἐν τῷ ἀποδυτηρίῳ μόνος, καὶ ἤδη ἐν νῷ εἶχον ἀναστῆναι· ἀνισταμένου δέ μου ἐγένετο τὸ εἰωθὸς σημεῖον τὸ δαιμόνιον. ΣΩ. πάλιν οὖν ἐκαθεζόμην, καὶ ὀλίγῳ | 272e. to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. So I sat down again, 272e. to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. Soc. So I sat down again, |
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| 23. Plato, Euthyphro, 10d, 10e, 11a, 14b, 15c, 212b, 212c, 219b, 219c, 2a, 2c, 3b, 3c, 3d, 4e, 5a, 5b, 7a, 8a, 9c, 16a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114 |
24. Plato, Theages, 128a, 129a, 129b, 129e, 128d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115, 177| 128d. ΣΩ. οὔκ, ὠγαθέ, ἀλλά σε λέληθεν οἷον τοῦτʼ ἔστιν, ἐγὼ δέ σοι φράσω. ἔστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, ἣ ὅταν γένηται ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε· καὶ ἐάν τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ φωνή, ταὐτὸν τοῦτο, ἀποτρέπει καὶ οὐκ ἐᾷ πράττειν. καὶ τούτων ὑμῖν μάρτυρας παρέξομαι. Χαρμίδην γὰρ τουτονὶ γιγνώσκετε τὸν καλὸν | 128d. Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon: |
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| 25. Plato, Timaeus, 37d, 81d-e, 90a, 90a-c, 90b6-c2, 71d-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 118 |
26. Plato, Ion, 534d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125| 534d. τοῖς χρησμῳδοῖς καὶ τοῖς μάντεσι τοῖς θείοις, ἵνα ἡμεῖς οἱ ἀκούοντες εἰδῶμεν ὅτι οὐχ οὗτοί εἰσιν οἱ ταῦτα λέγοντες οὕτω πολλοῦ ἄξια, οἷς νοῦς μὴ πάρεστιν, ἀλλʼ ὁ θεὸς αὐτός ἐστιν ὁ λέγων, διὰ τούτων δὲ φθέγγεται πρὸς ἡμᾶς. μέγιστον δὲ τεκμήριον τῷ λόγῳ Τύννιχος ὁ Χαλκιδεύς, ὃς ἄλλο μὲν οὐδὲν πώποτε ἐποίησε ποίημα ὅτου τις ἂν ἀξιώσειεν μνησθῆναι, τὸν δὲ παίωνα ὃν πάντες ᾁδουσι, σχεδόν τι πάντων μελῶν κάλλιστον, ἀτεχνῶς, ὅπερ αὐτὸς λέγει, | 534d. in order that we who hear them may know that it is not they who utter these words of great price, when they are out of their wits, but that it is God himself who speaks and addresses us through them. A convincing proof of what I say is the case of Tynnichus, the Chalcidian, who had never composed a single poem in his life that could deserve any mention, and then produced the paean which is in everyone’s mouth, almost the finest song we have, simply—as he says himself— an invention of the Muses. For the god, as it seems to me, |
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| 27. Xenophon, The Persian Expedition, 3.1.4-8 and 11-12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114 |
28. Xenophon, Symposium, 4.47-4.49, 8.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates •daimonion, of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 116, 118, 177; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 233 | 4.47. Very well; in the first place, it is clear as day that both Greeks and barbarians believe that the gods know everything both present and to come; at any rate, all cities and all races ask the gods, by the diviner’s art, for advice as to what to do and what to avoid. Second, it is likewise manifest that we consider them able to work us good or ill; at all events, every one prays the gods to avert evil and grant blessings. 4.47. Very well; in the first place, it is clear as day that both Greeks and barbarians believe that the gods know everything both present and to come; at any rate, all cities and all races ask the gods, by the diviner’s art, for advice as to what to do and what to avoid. Second, it is likewise manifest that we consider them able to work us good or ill; at all events, every one prays the gods to avert evil and grant blessings. 4.48. Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it. 4.48. Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it. 4.49. None of these statements, said Socrates , is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates , if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic. 4.49. None of these statements, said Socrates, is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates, if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic. 8.5. How transparent you are, sir procurer of your own charms, Antisthenes rejoined, in always doing something like this; at one time you refuse me audience on the pretext of your divine sign, See footnote on page 494 of the Defence. at another time because you have some other purpose in mind. 8.5. How transparent you are, sir procurer of your own charms, Antisthenes rejoined, in always doing something like this; at one time you refuse me audience on the pretext of your divine sign, See footnote on page 494 of the Defence. at another time because you have some other purpose in mind. |
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29. Xenophon, On Household Management, 5.19-6.1, 11.7, 11.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 177 | 11.8. For I seem to realise that, while the gods have made it impossible for men to prosper without knowing and attending to the things they ought to do, to some of the wise and careful they grant prosperity, and to some deny it; and therefore I begin by worshipping the gods, and try to conduct myself in such a way that I may have health and strength in answer to my prayers, the respect of my fellow-citizens, the affection of my friends, safety with honour in war, and wealth increased by honest means. |
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30. Xenophon, Memoirs, 1.1.2-1.1.9, 1.3.2, 1.3.4, 1.4.14-1.4.18, 4.3.12, 4.7.10, 4.8.1-4.8.6, 4.8.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 25, 112, 113, 114, 115, 116, 118, 177| 1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.5. καίτοι τίς οὐκ ἂν ὁμολογήσειεν αὐτὸν βούλεσθαι μήτʼ ἠλίθιον μήτʼ ἀλαζόνα φαίνεσθαι τοῖς συνοῦσιν; ἐδόκει δʼ ἂν ἀμφότερα ταῦτα, εἰ προαγορεύων ὡς ὑπὸ θεοῦ φαινόμενα καὶ ψευδόμενος ἐφαίνετο. δῆλον οὖν ὅτι οὐκ ἂν προέλεγεν, εἰ μὴ ἐπίστευεν ἀληθεύσειν. ταῦτα δὲ τίς ἂν ἄλλῳ πιστεύσειεν ἢ θεῷ; πιστεύων δὲ θεοῖς πῶς οὐκ εἶναι θεοὺς ἐνόμιζεν; ἀλλὰ μὴν ἐποίει καὶ τάδε πρὸς τοὺς ἐπιτηδείους. 1.1.6. τὰ μὲν γὰρ ἀναγκαῖα συνεβούλευε καὶ πράττειν ὡς ἐνόμιζεν ἄριστʼ ἂν πραχθῆναι· περὶ δὲ τῶν ἀδήλων ὅπως ἀποβήσοιτο μαντευσομένους ἔπεμπεν, εἰ ποιητέα. 1.1.7. καὶ τοὺς μέλλοντας οἴκους τε καὶ πόλεις καλῶς οἰκήσειν μαντικῆς ἔφη προσδεῖσθαι· τεκτονικὸν μὲν γὰρ ἢ χαλκευτικὸν ἢ γεωργικὸν ἢ ἀνθρώπων ἀρχικὸν ἢ τῶν τοιούτων ἔργων ἐξεταστικὸν ἢ λογιστικὸν ἢ οἰκονομικὸν ἢ στρατηγικὸν γενέσθαι, πάντα τὰ τοιαῦτα μαθήματα καὶ ἀνθρώπου γνώμῃ αἱρετὰ ἐνόμιζεν εἶναι· 1.1.8. τὰ δὲ μέγιστα τῶν ἐν τούτοις ἔφη τοὺς θεοὺς ἑαυτοῖς καταλείπεσθαι, ὧν οὐδὲν δῆλον εἶναι τοῖς ἀνθρώποις. οὔτε γὰρ τῷ καλῶς ἀγρὸν φυτευσαμένῳ δῆλον ὅστις καρπώσεται, οὔτε τῷ καλῶς οἰκίαν οἰκοδομησαμένῳ δῆλον ὅστις ἐνοικήσει, οὔτε τῷ στρατηγικῷ δῆλον εἰ συμφέρει στρατηγεῖν, οὔτε τῷ πολιτικῷ δῆλον εἰ συμφέρει τῆς πόλεως προστατεῖν, οὔτε τῷ καλὴν γήμαντι, ἵνʼ εὐφραίνηται, δῆλον εἰ διὰ ταύτην ἀνιάσεται, οὔτε τῷ δυνατοὺς ἐν τῇ πόλει κηδεστὰς λαβόντι δῆλον εἰ διὰ τούτους στερήσεται τῆς πόλεως. 1.1.9. τοὺς δὲ μηδὲν τῶν τοιούτων οἰομένους εἶναι δαιμόνιον, ἀλλὰ πάντα τῆς ἀνθρωπίνης γνώμης, δαιμονᾶν ἔφη· δαιμονᾶν δὲ καὶ τοὺς μαντευομένους ἃ τοῖς ἀνθρώποις ἔδωκαν οἱ θεοὶ μαθοῦσι διακρίνειν (οἷον εἴ τις ἐπερωτῴη πότερον ἐπιστάμενον ἡνιοχεῖν ἐπὶ ζεῦγος λαβεῖν κρεῖττον ἢ μὴ ἐπιστάμενον, ἢ πότερον ἐπιστάμενον κυβερνᾶν ἐπὶ τὴν ναῦν κρεῖττον λαβεῖν ἢ μὴ ἐπιστάμενον), ἢ ἃ ἔξεστιν ἀριθμήσαντας ἢ μετρήσαντας ἢ στήσαντας εἰδέναι· τοὺς τὰ τοιαῦτα παρὰ τῶν θεῶν πυνθανομένους ἀθέμιτα ποιεῖν ἡγεῖτο. ἔφη δὲ δεῖν, ἃ μὲν μαθόντας ποιεῖν ἔδωκαν οἱ θεοί, μανθάνειν, ἃ δὲ μὴ δῆλα τοῖς ἀνθρώποις ἐστί, πειρᾶσθαι διὰ μαντικῆς παρὰ τῶν θεῶν πυνθάνεσθαι· τοὺς θεοὺς γὰρ οἷς ἂν ὦσιν ἵλεῳ σημαίνειν. 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. 1.4.14. οὐ γὰρ πάνυ σοι κατάδηλον ὅτι παρὰ τἆλλα ζῷα ὥσπερ θεοὶ ἄνθρωποι βιοτεύουσι, φύσει καὶ τῷ σώματι καὶ τῇ ψυχῇ κρατιστεύοντες; οὔτε γὰρ βοὸς ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην ἐδύνατʼ ἂν πράττειν ἃ ἐβούλετο, οὔθʼ ὅσα χεῖρας ἔχει, ἄφρονα δʼ ἐστί, πλέον οὐδὲν ἔχει. σὺ δʼ ἀμφοτέρων τῶν πλείστου ἀξίων τετυχηκὼς οὐκ οἴει σοῦ θεοὺς ἐπιμελεῖσθαι; ἀλλʼ ὅταν τί ποιήσωσι, νομιεῖς αὐτοὺς σοῦ φροντίζειν; 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16. οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17. ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18. ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς . 4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή. 4.8.1. εἰ δέ τις, ὅτι φάσκοντος αὐτοῦ τὸ δαιμόνιον ἑαυτῷ προσημαίνειν ἅ τε δέοι καὶ ἃ μὴ δέοι ποιεῖν ὑπὸ τῶν δικαστῶν κατεγνώσθη θάνατος, οἴεται αὐτὸν ἐλέγχεσθαι περὶ τοῦ δαιμονίου ψευδόμενον, ἐννοησάτω πρῶτον μὲν ὅτι οὕτως ἤδη τότε πόρρω τῆς ἡλικίας ἦν, ὥστʼ, εἰ καὶ μὴ τότε, οὐκ ἂν πολλῷ ὕστερον τελευτῆσαι τὸν βίον· εἶτα ὅτι τὸ μὲν ἀχθεινότατόν τε τοῦ βίου καὶ ἐν ᾧ πάντες τὴν διάνοιαν μειοῦνται ἀπέλιπεν, ἀντὶ δὲ τούτου τῆς ψυχῆς τὴν ῥώμην ἐπιδειξάμενος εὔκλειαν προσεκτήσατο, τήν τε δίκην πάντων ἀνθρώπων ἀληθέστατα καὶ ἐλευθεριώτατα καὶ δικαιότατα εἰπὼν καὶ τὴν κατάγνωσιν τοῦ θανάτου πραότατα καὶ ἀνδρωδέστατα ἐνέγκας. 4.8.2. ὁμολογεῖται γὰρ οὐδένα πω τῶν μνημονευομένων ἀνθρώπων κάλλιον θάνατον ἐνεγκεῖν. ἀνάγκη μὲν γὰρ ἐγένετο αὐτῷ μετὰ τὴν κρίσιν τριάκοντα ἡμέρας βιῶναι διὰ τὸ Δήλια μὲν ἐκείνου τοῦ μηνὸς εἶναι, τὸν δὲ νόμον μηδένα ἐᾶν δημοσίᾳ ἀποθνῄσκειν ἕως ἂν ἡ θεωρία ἐκ Δήλου ἐπανέλθῃ, καὶ τὸν χρόνον τοῦτον ἅπασι τοῖς συνήθεσι φανερὸς ἐγένετο οὐδὲν ἀλλοιότερον διαβιοὺς ἢ τὸν ἔμπροσθεν χρόνον· καίτοι τὸν ἔμπροσθέν γε πάντων ἀνθρώπων μάλιστα ἐθαυμάζετο ἐπὶ τῷ εὐθύμως τε καὶ εὐκόλως ζῆν. 4.8.3. καὶ πῶς ἄν τις κάλλιον ἢ οὕτως ἀποθάνοι; ἢ ποῖος ἂν εἴη θάνατος καλλίων ἢ ὃν κάλλιστά τις ἀποθάνοι; ποῖος δʼ ἂν γένοιτο θάνατος εὐδαιμονέστερος τοῦ καλλίστου; ἢ ποῖος θεοφιλέστερος τοῦ εὐδαιμονεστάτου; 4.8.5. αὐτὸς δὲ πάλιν εἰπεῖν· οὐχ ὁρᾷς, ὦ Σώκρατες, ὅτι οἱ Ἀθήνησι δικασταὶ πολλοὺς μὲν ἤδη μηδὲν ἀδικοῦντας λόγῳ παραχθέντες ἀπέκτειναν, πολλοὺς δὲ ἀδικοῦντας ἀπέλυσαν; ἀλλὰ νὴ τὸν Δία, φάναι αὐτόν, ὦ Ἑρμόγενες, ἤδη μου ἐπιχειροῦντος φροντίσαι τῆς πρὸς τοὺς δικαστὰς ἀπολογίας ἠναντιώθη τὸ δαιμόνιον. 4.8.6. καὶ αὐτὸς εἰπεῖν· θαυμαστὰ λέγεις. τὸν δέ, θαυμάζεις, φάναι, εἰ τῷ θεῷ δοκεῖ βέλτιον εἶναι ἐμὲ τελευτᾶν τὸν βίον ἤδη; οὐκ οἶσθʼ ὅτι μέχρι μὲν τοῦδε τοῦ χρόνου ἐγὼ οὐδενὶ ἀνθρώπων ὑφείμην ἂν οὔτε βέλτιον οὔθʼ ἥδιον ἐμαυτοῦ βεβιωκέναι; ἄριστα μὲν γὰρ οἶμαι ζῆν τοὺς ἄριστα ἐπιμελομένους τοῦ ὡς βελτίστους γίγνεσθαι, ἥδιστα δὲ τοὺς μάλιστα αἰσθανομένους ὅτι βελτίους γίγνονται. 4.8.11. τῶν δὲ Σωκράτην γιγνωσκόντων, οἷος ἦν, οἱ ἀρετῆς ἐφιέμενοι πάντες ἔτι καὶ νῦν διατελοῦσι πάντων μάλιστα ποθοῦντες ἐκεῖνον, ὡς ὠφελιμώτατον ὄντα πρὸς ἀρετῆς ἐπιμέλειαν. ἐμοὶ μὲν δή, τοιοῦτος ὢν οἷον ἐγὼ διήγημαι, εὐσεβὴς μὲν οὕτως ὥστε μηδὲν ἄνευ τῆς τῶν θεῶν γνώμης ποιεῖν, δίκαιος δὲ ὥστε βλάπτειν μὲν μηδὲ μικρὸν μηδένα, ὠφελεῖν δὲ τὰ μέγιστα τοὺς χρωμένους αὐτῷ, ἐγκρατὴς δὲ ὥστε μηδέποτε προαιρεῖσθαι τὸ ἥδιον ἀντὶ τοῦ βελτίονος, φρόνιμος δὲ ὥστε μὴ διαμαρτάνειν κρίνων τὰ βελτίω καὶ τὰ χείρω μηδὲ ἄλλου προσδεῖσθαι, ἀλλʼ αὐτάρκης εἶναι πρὸς τὴν τούτων γνῶσιν, ἱκανὸς δὲ καὶ λόγῳ εἰπεῖν τε καὶ διορίσασθαι τὰ τοιαῦτα, ἱκανὸς δὲ καὶ ἄλλως δοκιμάσαι τε καὶ ἁμαρτάνοντα ἐλέγξαι καὶ προτρέψασθαι ἐπʼ ἀρετὴν καὶ καλοκαγαθίαν, ἐδόκει τοιοῦτος εἶναι οἷος ἂν εἴη ἄριστός τε ἀνὴρ καὶ εὐδαιμονέστατος. εἰ δέ τῳ μὴ ἀρέσκει ταῦτα, παραβάλλων τὸ ἄλλων ἦθος πρὸς ταῦτα οὕτω κρινέτω. | 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by 'the deity:' it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men's belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates' belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods? 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods? 1.1.6. Another way he had of dealing with intimate friends was this: if there was no room for doubt, he advised them to act as they thought best; but if the consequences could not be foreseen, he sent them to the oracle to inquire whether the thing ought to be done. 1.1.6. Another way he had of dealing with intimate friends was this: if there was no room for doubt, he advised them to act as they thought best; but if the consequences could not be foreseen, he sent them to the oracle to inquire whether the thing ought to be done. 1.1.7. Those who intended to control a house or a city, he said, needed the help of divination. For the craft of carpenter, smith, farmer or ruler, and the theory of such crafts, and arithmetic and economics and generalship might be learned and mastered by the application of human powers; 1.1.7. Those who intended to control a house or a city, he said, needed the help of divination. For the craft of carpenter, smith, farmer or ruler, and the theory of such crafts, and arithmetic and economics and generalship might be learned and mastered by the application of human powers; 1.1.8. but the deepest secrets of these matters the gods reserved to themselves; they were dark to men. You may plant a field well; but you know not who shall gather the fruits: you may build a house well; but you know not who shall dwell in it: able to command, you cannot know whether it is profitable to command: versed in statecraft, you know not whether it is profitable to guide the state: though, for your delight, you marry a pretty woman, you cannot tell whether she will bring you sorrow: though you form a party among men mighty in the state, you know not whether they will cause you to be driven from the state. 1.1.8. but the deepest secrets of these matters the gods reserved to themselves; they were dark to men. You may plant a field well; but you know not who shall gather the fruits: you may build a house well; but you know not who shall dwell in it: able to command, you cannot know whether it is profitable to command: versed in statecraft, you know not whether it is profitable to guide the state: though, for your delight, you marry a pretty woman, you cannot tell whether she will bring you sorrow: though you form a party among men mighty in the state, you know not whether they will cause you to be driven from the state. 1.1.9. If any man thinks that these matters are wholly within the grasp of the human mind and nothing in them is beyond our reason, that man, he said, is irrational. But it is no less irrational to seek the guidance of heaven in matters which men are permitted by the gods to decide for themselves by study: to ask, for instance, Is it better to get an experienced coachman to drive my carriage or a man without experience? Cyropaedia I. vi. 6. Is it better to get an experienced seaman to steer my ship or a man without experience? So too with what we may know by reckoning, measurement or weighing. To put such questions to the gods seemed to his mind profane. In short, what the gods have granted us to do by help of learning, we must learn; what is hidden from mortals we should try to find out from the gods by divination: for to him that is in their grace the gods grant a sign. 1.1.9. If any man thinks that these matters are wholly within the grasp of the human mind and nothing in them is beyond our reason, that man, he said, is irrational. But it is no less irrational to seek the guidance of heaven in matters which men are permitted by the gods to decide for themselves by study: to ask, for instance, Is it better to get an experienced coachman to drive my carriage or a man without experience? Is it better to get an experienced seaman to steer my ship or a man without experience? So too with what we may know by reckoning, measurement or weighing. To put such questions to the gods seemed to his mind profane. In short, what the gods have granted us to do by help of learning, we must learn; what is hidden from mortals we should try to find out from the gods by divination: for to him that is in their grace the gods grant a sign. 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.2. And again, when he prayed he asked simply for good gifts, "for the gods know best what things are good." To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man’s reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you? 1.4.14. For is it not obvious to you that, in comparison with the other animals, men live like gods, by nature peerless both in body and in soul? For with a man's reason and the body of an ox we could not carry out our wishes, and the possession of hands without reason is of little worth. Do you, then, having received the two most precious gifts, yet think that the gods take no care of you? What are they to do, to make you believe that they are heedful of you?" 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.15. "I will believe when they send counsellors, as you declare they do, saying, 'Do this, avoid that.'" "But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god's eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god's thought is not sufficient to pay heed to the whole world at once. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things and hears all things alike, and is present in all places and heedful of all things." 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates, it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states." "Truly, Socrates, it does appear that the gods devote much care to man." "Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results." "With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do." 4.8.1. As for his claim that he was forewarned by the deity what he ought to do and what not to do, some may think that it must have been a delusion because he was condemned to death. But they should remember two facts. First, he had already reached such an age, that had he not died then, death must have come to him soon after. Secondly, he escaped the most irksome stage of life and the inevitable diminution of mental powers, and instead won glory by the moral strength revealed in the wonderful honesty and frankness and probity of his defence, and in the equanimity and manliness with which he bore the sentence of death. 4.8.1. As for his claim that he was forewarned by "the deity" what he ought to do and what not to do, some may think that it must have been a delusion because he was condemned to death. But they should remember two facts. First, he had already reached such an age, that had he not died then, death must have come to him soon after. Secondly, he escaped the most irksome stage of life and the inevitable diminution of mental powers, and instead won glory by the moral strength revealed in the wonderful honesty and frankness and probity of his defence, and in the equanimity and manliness with which he bore the sentence of death. 4.8.2. In fact it is admitted that there is no record of death more nobly borne. For he was forced to live for thirty days after the verdict was given, because it was the month of the Dêlia, See Plato, Phaedo, p. 58 b. The festival was held in the month Thargelion, our May. and the law did not allow any public execution to take place until the sacred embassy had returned from Delos. During this interval, as all his intimate acquaintances could see, he continued to live exactly as before; and, in truth, before that time he had been admired above all men for his cheerfulness and serenity. 4.8.2. In fact it is admitted that there is no record of death more nobly borne. For he was forced to live for thirty days after the verdict was given, because it was the month of the Delia, and the law did not allow any public execution to take place until the sacred embassy had returned from Delos. During this interval, as all his intimate acquaintances could see, he continued to live exactly as before; and, in truth, before that time he had been admired above all men for his cheerfulness and serenity. 4.8.3. How, then, could man die more nobly? Or what death could be nobler than the death most nobly faced? What death more blessed than the noblest? Or what dearer to the gods than the most blessed? 4.8.3. How, then, could man die more nobly? Or what death could be nobler than the death most nobly faced? What death more blessed than the noblest? Or what dearer to the gods than the most blessed? 4.8.5. Then I said, Don’t you see, Socrates, that the juries in our courts are apt to be misled by argument, so that they often put the innocent to death, and acquit the guilty? Ah, yes, Hermogenes, he answered, but when I did try to think out my defence to the jury, the deity at once resisted. 4.8.5. Then I said, 'Don't you see, Socrates, that the juries in our courts are apt to be misled by argument, so that they often put the innocent to death, and acquit the guilty?' 'Ah, yes, Hermogenes,' he answered, 'but when I did try to think out my defence to the jury, the deity at once resisted.' 4.8.6. Strange words, said I; and he, Do you think it strange, if it seems better to God that I should die now? Don’t you see that to this day I never would acknowledge that any man had lived a better or a pleasanter life than I? For they live best, I think, who strive best to become as good as possible: and the pleasantest life is theirs who are conscious that they are growing in goodness. 4.8.6. 'Strange words,' said I; and he, 'Do you think it strange, if it seems better to God that I should die now? Don't you see that to this day I never would acknowledge that any man had lived a better or a pleasanter life than I? For they live best, I think, who strive best to become as good as possible: and the pleasantest life is theirs who are conscious that they are growing in goodness. 4.8.11. This was the tenor of his conversation with Hermogenes and with the others. All who knew what manner of man Socrates was and who seek after virtue continue to this day to miss him beyond all others, as the chief of helpers in the quest of virtue. For myself, I have described him as he was: so religious that he did nothing without counsel from the gods; so just that he did no injury, however small, to any man, but conferred the greatest benefits on all who dealt with him; so self-controlled that he never chose the pleasanter rather than the better course; so wise that he was unerring in his judgment of the better and the worse, and needed no counsellor, but relied on himself for his knowledge of them; masterly in expounding and defining such things; no less masterly in putting others to the test, and convincing them of error and exhorting them to follow virtue and gentleness. To me then he seemed to be all that a truly good and happy man must be. But if there is any doubter, let him set the character of other men beside these things; then let him judge. 4.8.11. This was the tenor of his conversation with Hermogenes and with the others. All who knew what manner of man Socrates was and who seek after virtue continue to this day to miss him beyond all others, as the chief of helpers in the quest of virtue. For myself, I have described him as he was: so religious that he did nothing without counsel from the gods; so just that he did no injury, however small, to any man, but conferred the greatest benefits on all who dealt with him; so self-controlled that he never chose the pleasanter rather than the better course; so wise that he was unerring in his judgment of the better and the worse, and needed no counsellor, but relied on himself for his knowledge of them; masterly in expounding and defining such things; no less masterly in putting others to the test, and convincing them of error and exhorting them to follow virtue and gentleness. To me then he seemed to be all that a truly good and happy man must be. But if there is any doubter, let him set the character of other men beside these things; then let him judge.END |
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31. Xenophon, The Education of Cyrus, 1.6.46 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114| 1.6.46. οὕτως ἡ ἀνθρωπίνη σοφία οὐδὲν μᾶλλον οἶδε τὸ ἄριστον αἱρεῖσθαι ἢ εἰ κληρούμενος ὅ τι λάχοι τοῦτό τις πράττοι. θεοὶ δέ, ὦ παῖ, αἰεὶ ὄντες πάντα ἴσασι τά τε γεγενημένα καὶ τὰ ὄντα καὶ ὅ τι ἐξ ἑκάστου αὐτῶν ἀποβήσεται, καὶ τῶν συμβουλευομένων ἀνθρώπων οἷς ἂν ἵλεῳ ὦσι, προσημαίνουσιν ἅ τε χρὴ ποιεῖν καὶ ἃ οὐ χρή. εἰ δὲ μὴ πᾶσιν ἐθέλουσι συμβουλεύειν, οὐδὲν θαυμαστόν· οὐ γὰρ ἀνάγκη αὐτοῖς ἐστιν ὧν ἂν μὴ θέλωσιν ἐπιμελεῖσθαι. | 1.6.46. |
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32. Xenophon, The Cavalry General, 9.8-9.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114 | 9.8. If anyone is surprised at my frequent repetition of the exhortation to work with God, I can assure him that his surprise will diminish, if he is often in peril, and if he considers that in time of war foemen plot and counterplot, but seldom know what will come of their plots. 9.8. If anyone is surprised at my frequent repetition of the exhortation to work with God, I can assure him that his surprise will diminish, if he is often in peril, and if he considers that in time of war foemen plot and counterplot, but seldom know what will come of their plots. 9.9. Therefore there is none other that can give counsel in such a case but the gods. They know all things, and warn whomsoever they will in sacrifices, in omens, in voices, and in dreams. And we may suppose that they are more ready to counsel those who not only ask what they ought to do in the hour of need, but also serve the gods in the days of their prosperity with all their might.END 9.9. Therefore there is none other that can give counsel in such a case but the gods. They know all things, and warn whomsoever they will in sacrifices, in omens, in voices, and in dreams. Xen. Mem. 1.1.3 . And we may suppose that they are more ready to counsel those who not only ask what they ought to do in the hour of need, but also serve the gods in the days of their prosperity with all their might. |
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| 33. Xenophon, Apology, 13, 14, 30, Dec-13, Oct-14, 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114 |
34. Aristophanes, Clouds, 506-508 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572| 508. εἴσω καταβαίνων ὥσπερ ἐς Τροφωνίου. | |
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35. Thucydides, The History of The Peloponnesian War, 8.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 125 | 8.1. Such were the events in Sicily. When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily. 2 Already distressed at all points and in all quarters, after what had now happened, they were seized by a fear and consternation quite without example. It was grievous enough for the state and for every man in his proper person to lose so many heavy infantry, cavalry, and able-bodied troops, and to see none left to replace them; but when they saw, also, that they had not sufficient ships in their docks, or money in the treasury, or crews for the ships, they began to despair of salvation. They thought that their enemies in Sicily would immediately sail with their fleet against Piraeus, inflamed by so signal a victory; while their adversaries at home, redoubling all their preparations, would vigorously attack them by sea and land at once, aided by their own revolted confederates. 3 Nevertheless, with such means as they had, it was determined to resist to the last, and to provide timber and money, and to equip a fleet as they best could, to take steps to secure their confederates and above all Euboea, to reform things in the city upon a more economical footing, and to elect a board of elders to advise upon the state of affairs as occasion should arise. 4 In short, as is the way of a democracy, in the panic of the moment they were ready to be as prudent as possible. These resolves were at once carried into effect. 8.1. , Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily . ,Already distressed at all points and in all quarters, after what had now happened, they were seized by a fear and consternation quite without example. It was grievous enough for the state and for every man in his proper person to lose so many heavy infantry, cavalry, and able-bodied troops, and to see none left to replace them; but when they saw, also, that they had not sufficient ships in their docks, or money in the treasury, or crews for the ships, they began to despair of salvation. They thought that their enemies in Sicily would immediately sail with their fleet against Piraeus, inflamed by so signal a victory; while their adversaries at home, redoubling all their preparations, would vigorously attack them by sea and land at once, aided by their own revolted confederates. ,Nevertheless, with such means as they had, it was determined to resist to the last, and to provide timber and money, and to equip a fleet as they best could, to take steps to secure their confederates and above all Euboea, to reform things in the city upon a more economical footing, and to elect a board of elders to advise upon the state of affairs as occasion should arise. ,In short, as is the way of a democracy, in the panic of the moment they were ready to be as prudent as possible. These resolves were at once carried into effect. |
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| 36. Aristotle, Physics, 2.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383 |
| 37. Bion Proconnesius 3. Jh. N. Chr, Fragments, 29 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 177 |
| 38. Theophrastus, De Pietate, 7.14-7.21, 8.17-8.20, 12.27-12.42, 13.15-13.20, 18.40-18.41, 19.1-19.5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 145, 194 |
| 39. Aristotle, Topics, 112a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 26 |
40. Aristotle, Politics, 1331a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 119 | 1331a. particularly in view of the inventions that have now been made in the direction of precision with missiles and artillery for sieges. To claim not to encompass cities with walls is like desiring the country to be easy to invade and stripping it of hilly regions, and similarly not surrounding even private dwellings with house-walls on the ground that the inhabitants will be cowardly. Another point moreover that must not be forgotten is that those who have walls round the city can use their cities in both ways, both as walled cities and as open ones, whereas cities not possessing walls cannot be used in both ways. If then this is so, not only must walls be put round a city, but also attention must be paid to them in order that they may be suitable both in regard to the adornment of the city and in respect of military requirements, especially the new devices recently invented. For just as the attackers of a city are concerned to study the means by which they can gain the advantage, so also for the defenders some devices have already been invented and others they must discover and think out; for people do not even start attempting to attack those who are well prepared. [7.20] And since the multitude of citizens must be distributed in separate messes, and the city walls must be divided up by guard-posts and towers in suitable places, it is clear that these facts themselves call for some of the messes to be organized at these guard-posts. These things then might be arranged in this manner. But it is fitting that the dwellings assigned to the gods and the most important of the official messes should have a suitable site, and the same for all, excepting those temples which are assigned a special place apart by the law or else by some utterance of the Pythian oracle. And the site would be suitable if it is one that is sufficiently conspicuous in regard to the excellence of its position, and also of superior strength in regard to the adjacent parts of the city. It is convenient that below this site should be laid out an agora of the kind customary in Thessaly which they call a free agora, that is, one which has to be kept clear of all merchandise and into which no artisan or farmer or any other such person may intrude unless summoned by the magistrates. It would give amenity to the site if the gymnasia of the older men were also situated here — for it is proper to have this institution also divided according to ages, and for certain magistrates to pass their time among the youths while the older men spend theirs with the magistrates; for the presence of the magistrates before men's eyes most engenders true respect and a freeman's awe. |
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| 41. Chrysippus, Fragments, 2.1103-2.1104, 3.4 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 26 |
| 42. Dionysius of Halycarnassus, Roman Antiquities, 1.31.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
| 43. Plutarch, Pericles, 16.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion of socrates Found in books: Beneker et al., Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia (2022) 55 |
| 44. Plutarch, Platonic Questions, 999d, 999e, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
| 45. Plutarch, Phocion, 32.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion of socrates Found in books: Beneker et al., Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia (2022) 55 |
| 46. Plutarch, Greek And Roman Questions, 276-277a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
| 47. Plutarch, Alcibiades, 31.7-31.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion of socrates Found in books: Beneker et al., Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia (2022) 55 |
| 48. Plutarch, On Stoic Self-Contradictions, 1051c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
49. New Testament, Matthew, 26.39, 26.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 227| 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. 26.42. πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο [λέγων] Πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου. | 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done." |
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50. New Testament, Mark, 2.16, 3.22-3.26, 10.38-10.39, 12.41-12.44, 14.36, 14.54, 14.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 227, 232, 233, 239| 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.23. καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; 3.24. καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· 3.25. καὶ ἐὰν οἰκία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη στῆναι· 3.26. καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφʼ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. 10.38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; 10.39. οἱ δὲ εἶπαν αὐτῷ Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, 12.41. Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· 12.42. καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. 12.43. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 12.44. πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς. 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. | 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury, 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on." 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. |
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51. New Testament, Luke, 21.1-21.4, 22.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 227, 239| 21.1. Ἀναβλέψας δὲ εἶδεν τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους. 21.2. εἶδεν δέ τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ λεπτὰ δύο, 21.3. καὶ εἶπεν Ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν· 21.4. πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. | 21.1. He looked up, and saw the rich people who were putting their gifts into the treasury. 21.2. He saw a certain poor widow casting in two lepta. 21.3. He said, "Truly I tell you, this poor widow put in more than all of them, 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on." 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." |
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52. New Testament, John, 1.1-1.4, 1.12, 1.33, 3.2, 3.19-3.21, 4.21, 4.23-4.24, 5.31-5.32, 5.37, 6.63, 7.12, 7.14, 7.20, 7.28, 7.32, 7.39, 7.44-7.47, 8.20, 8.33-8.58, 9.16, 9.24-9.25, 9.31, 10.6, 10.20-10.21, 11.47-11.48, 13.34, 14.6-14.17, 14.26, 15.23, 15.26, 16.13-16.14, 16.27, 18.3, 18.11-18.12, 18.18-18.20, 18.22, 19.6, 20.17, 20.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 227, 230, 231, 232, 233, 239| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.19. αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 3.20. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21. ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 5.31. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 7.12. καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν, ἄλλοι [δὲ] ἔλεγον Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. 7.14. Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν. 7.20. ἀπεκρίθη ὁ ὄχλος Δαιμόνιον ἔχεις· τίς σε ζητεῖ 7.28. Ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων [ὁ] Ἰησοῦς καὶ λέγων Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί· καὶ ἀπʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε· 7.32. Ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, καὶ ἀπέστειλαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ὑπηρέτας ἵνα πιάσωσιν αὐτόν. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 7.44. τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλʼ οὐδεὶς ἔβαλεν ἐπʼ αὐτὸν τὰς χεῖρας. 7.45. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι Διὰ τί οὐκ ἠγάγετε αὐτόν; 7.46. ἀπεκρίθησαν οἱ ὑπηρέται Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος. 7.47. ἀπεκρίθησαν οὖν [αὐτοῖς] οἱ Φαρισαῖοι Μὴ καὶ ὑμεῖς πεπλάνησθε; 8.20. Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 8.33. ἀπεκρίθησαν πρὸς αὐτόν Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε; 8.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν [τῆς ἁμαρτίας]· 8.35. ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 8.37. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. 8.38. ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.39. ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς [ὁ] Ἰησοῦς Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42. εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 8.43. διὰ τί τὴν λαλιὰν τὴν ἐμήν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 8.47. ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. 8.48. ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις; 8.49. ἀπεκρίθη Ἰησοῦς Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. 8.50. ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. 8.51. Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 8.53. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς; 8.54. ἀπεκρίθη Ἰησοῦς Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ὑμῶν ἐστίν, 8.55. καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν· κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ. 8.56. Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. 8.57. εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας; 8.58. εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. 9.16. ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές Οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς. 9.24. Ἐφώνησαν οὖν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς καὶ εἶπαν αὐτῷ Δὸς δόξαν τῷ θεῷ· ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν. 9.25. ἀπεκρίθη οὖν ἐκεῖνος Εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα· ἓν οἶδα ὅτι τυφλὸς ὢν ἄρτι βλέπω. 9.31. οἴδαμεν ὅτι ὁ θεὸς ἁμαρτωλῶν οὐκ ἀκούει, ἀλλʼ ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ τούτου ἀκούει. 10.6. ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. 10.20. ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε; 10.21. ἄλλοι ἔλεγον Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι; 11.47. Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον Τί ποιοῦμεν ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; 11.48. ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 13.34. ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 14.7. εἰ ἐγνώκειτέ με, καὶ τὸν πατέρα μου ἂν ἤδειτε· ἀπʼ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε. 14.8. Λέγει αὐτῷ Φίλιππος Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.12. Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι· 14.13. καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ· 14.14. ἐάν τι αἰτήσητέ [με] ἐν τῷ ὀνόματί μου τοῦτο ποιήσω. 14.15. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε· 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν. 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 15.23. ὁ ἐμὲ μισῶν καὶ τὸν πατέρα μου μισεῖ. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 16.14. ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν. 16.27. αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ· τοῦ πατρὸς ἐξῆλθον. 18.3. ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ [ἐκ] τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. 18.11. εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ Βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό; 18.12. Ἡ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν καὶ ἔδησαν αὐτὸν 18.18. λέγει ἐκεῖνος Οὐκ εἰμί. ἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψύχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ Πέτρος μετʼ αὐτῶν ἑστὼς καὶ θερμαινόμενος. 18.19. Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ. 18.20. ἀπεκρίθη αὐτῷ Ἰησοῦς Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν· 18.22. ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; 19.6. ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες Σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πειλᾶτος Λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε, ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 5.31. "If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray." 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.20. The multitude answered, "You have a demon! Who seeks to kill you?" 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 7.44. Some of them would have arrested him, but no one laid hands on him. 7.45. The officers therefore came to the chief priests and Pharisees, and they said to them, "Why didn't you bring him?" 7.46. The officers answered, "No man ever spoke like this man!" 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?'" 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God." 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?" 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death." 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be?" 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad." 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?" 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner." 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see." 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 10.6. Jesus spoke this parable to them, but they didn't understand what he was telling them. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him?" 10.21. Others said, "These are not the sayings of one possessed by a demon. It isn't possible for a demon to open the eyes of the blind, is it?" 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him." 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us." 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 14.15. If you love me, keep my commandments. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.23. He who hates me, hates my Father also. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.11. Jesus therefore said to Peter, "Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?" 18.12. So the detachment, the commanding officer, and the officers of the Jews, seized Jesus and bound him, 18.18. Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself. 18.19. The high priest therefore asked Jesus about his disciples, and about his teaching. 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. 18.22. When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that?" 19.6. When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify! Crucify!"Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him." 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! |
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53. New Testament, Acts, 17.31-17.32, 17.38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243| 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 17.32. ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. | 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." |
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| 54. New Testament, 2 John, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
55. New Testament, 1 John, 2.7-2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230| 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. | 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. |
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| 56. Plutarch, On The Sign of Socrates, 590a21-23(=mor. -), 585a, 584, 583d, 576e, 585, 588e, 593b, 580bd, 584e, 594a, 579c, 579a, 575e, 593, 584b, 579d, 581b, 585e, 588d, 592, 589e, 585d, 580a, 594bc, 591, 591d-e, 591d1-3, 591b-c, 592c, 580d, 591b, 591e, 591d-592c, 590b-c, 589c3-4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572 |
| 57. Plutarch, On The Face Which Appears In The Orb of The Moon, 945c12-945d4, 944c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 21 |
| 58. Plutarch, On The Obsolescence of Oracles, 416e, 416 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 21 |
| 59. Plutarch, Dion, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
60. Tertullian, On The Flesh of Christ, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 20. But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, That which is born in her (not of her) is of the Holy Ghost. Matthew 1:20 But the fact is, if he had meant of her, he must have said in her; for that which was of her, was also in her. The angel's expression, therefore, in her, has precisely the same meaning as the phrase of her. It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, Jacob begot Joseph the husband of Mary, of whom was born Christ. Matthew 1:16 But Paul, too, silences these critics when he says, God sent forth His Son, made of a woman. Galatians 4:4 Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word made rather than born, although the use of the latter expression would have been simpler. But by saying made, he not only confirmed the statement, The Word was made flesh, John 1:14 but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the Psalms indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: You are He that drew me out of my mother's womb. Here is the first point. You are my hope from my mother's breasts; upon You have I been cast from the womb. Here is another point. You are my God from my mother's belly. Here is a third point. Now let us carefully attend to the sense of these passages. You drew me, He says, out of the womb. Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His mother's breasts which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregcy, when the veins convey therefrom the blood of the lower parts to the mamilla, and in the act of transference convert the secretion into the nutritious substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity - spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. |
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61. Pausanias, Description of Greece, 9.39.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •socrates, consultation of trophonios regarding daimonion Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572| 9.39.11. ὁ οὖν κατιὼν κατακλίνας ἑαυτὸν ἐς τὸ ἔδαφος ἔχων μάζας μεμαγμένας μέλιτι προεμβάλλει τε ἐς τὴν ὀπὴν τοὺς πόδας καὶ αὐτὸς ἐπιχωρεῖ, τὰ γόνατά οἱ τῆς ὀπῆς ἐντὸς γενέσθαι προθυμούμενος· τὸ δὲ λοιπὸν σῶμα αὐτίκα ἐφειλκύσθη τε καὶ τοῖς γόνασιν ἐπέδραμεν, ὥσπερ ποταμῶν ὁ μέγιστος καὶ ὠκύτατος συνδεθέντα ὑπὸ δίνης ἀποκρύψειεν ἂν ἄνθρωπον. τὸ δὲ ἐντεῦθεν τοῖς ἐντὸς τοῦ ἀδύτου γενομένοις οὐχ εἷς οὐδὲ ὁ αὐτὸς τρόπος ἐστὶν ὅτῳ διδάσκονται τὰ μέλλοντα, ἀλλά πού τις καὶ εἶδε καὶ ἄλλος ἤκουσεν. ἀναστρέψαι δὲ ὀπίσω τοῖς καταβᾶσι διὰ στομίου τε ἔστι τοῦ αὐτοῦ καὶ προεκθεόντων σφίσι τῶν ποδῶν. | 9.39.11. The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. |
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| 62. Galen, On The Use of Parts, 10.12, 10.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 34 |
| 63. Apuleius, On The God of Socrates, 15.151 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 22 |
| 64. Aelius Aristides, Orations, 37.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 65. Vettius Valens, Anthologies, 1.1.1-1.1.2, 1.1.4, 2.13.1, 2.20.1, 4.4.2, 6.1.7, 9.12.28-9.12.31, 15.2.22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 21, 22, 25, 27, 34, 41 |
| 66. Atticus, Fragments, 2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
| 67. Philostratus The Athenian, Life of Apollonius, 8.19.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •socrates, consultation of trophonios regarding daimonion Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572 |
68. Hippolytus, Refutation of All Heresies, 6.16, 6.24, 6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 6.24. of some such nature, as I who have accurately examined their systems (have attempted) to state compendiously, is the opinion of Pythagoras and Plato. And from this (system), not from the Gospels, Valentinus, as we have proved, has collected the (materials of) heresy- I mean his own (heresy)- and may (therefore) justly be reckoned a Pythagorean and Platonist, not a Christian. Valentinus, therefore, and Heracleon, and Ptolemaeus, and the entire school of these (heretics), as disciples of Pythagoras and Plato, (and) following these guides, have laid down as e fundamental principle of their doctrine the arithmetical system. For, likewise, according to these (Valentinians), the originating cause of the universe is a Monad, unbegotten, imperishable, incomprehensible, inconceivable, productive, and a cause of the generation of all existent things. And the aforesaid Monad is styled by them Father. There is, however, discoverable among them some considerable diversity of opinion. For some of them, in order that the Pythagorean doctrine of Valentinus may be altogether free from admixture (with other tenets), suppose that the Father is unfeminine, and unwedded, and solitary. But others, imagining it to be impossible that from a male only there could proceed a generation at all of any of those things that have been made to exist, necessarily reckon along with the Father of the universe, in order that he may be a father, Sige as a spouse. But as to Sige, whether at any time she is united in marriage (to the Father) or not, this is a point which we leave them to wrangle about among themselves. We at present, keeping to the Pythagorean principle, which is one, and unwedded, unfeminine, (and) deficient in nothing, shall proceed to give an account of their doctrines, as they themselves inculcate them. There is, says (Valentinus), not anything at all begotten, but the Father is alone unbegotten, not subject to the condition of place, not (subject to the condition of) time, having no counsellor, (and) not being any other substance that could be realized according to the ordinary methods of perception. (The Father,) however, was solitary, subsisting, as they say, in a state of quietude, and Himself reposing in isolation within Himself. When, however, He became productive, it seemed to Him expedient at one time to generate and lead forth the most beautiful and perfect (of those germs of existence) which He possessed within Himself, for (the Father) was not fond of solitariness. For, says he, He was all love, but love is not love except there may be some object of affection. The Father Himself, then, as He was solitary, projected and produced Nous and Aletheia, that is, a duad which became mistress, and origin, and mother of all the Aeons computed by them (as existing) within the Pleroma. Nous and Aletheia being projected from the Father, one capable of continuing generation, deriving existence from a productive being, (Nous) himself likewise, in imitation of the Father, projected Logos and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and Aletheia, when they beheld that their own offspring had been born productive, returned thanks to the Father of the universe, and offer unto Him a perfect number, viz., ten Aeons. For, he says, Nous and Aletheia could not offer unto the Father a more perfect (one) than this number. For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect. The Father, however, being more perfect, because being alone unbegotten, by means of the one primary conjugal union of Nous and Aletheia, found means of projecting all the roots of existent things. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. |
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| 69. Eusebius of Caesarea, Preparation For The Gospel, 11.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
| 70. Iamblichus, Concerning The Mysteries, 3.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
| 71. Porphyry, Letter To Anebo, 2.14a-d, 2.15a-b (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 236 |
| 72. Porphyry, On Statues, 8.103-8.106 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
73. Origen, Against Celsus, 1.31, 5.5, 6.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222, 232, 243 | 1.31. And besides this, one may well wonder how it happened that the disciples- if, as the calumniators of Jesus say, they did not see Him after His resurrection from the dead, and were not persuaded of His divinity - were not afraid to endure the same sufferings with their Master, and to expose themselves to danger, and to leave their native country to teach, according to the desire of Jesus, the doctrine delivered to them by Him. For I think that no one who candidly examines the facts would say that these men devoted themselves to a life of danger for the sake of the doctrine of Jesus, without profound belief which He had wrought in their minds of its truth, not only teaching them to conform to His precepts, but others also, and to conform, moreover, when manifest destruction to life impended over him who ventured to introduce these new opinions into all places and before all audiences, and who could retain as his friend no human being who adhered to the former opinions and usages. For did not the disciples of Jesus see, when they ventured to prove not only to the Jews from their prophetic Scriptures that this is He who was spoken of by the prophets, but also to the other heathen nations, that He who was crucified yesterday or the day before underwent this death voluntarily on behalf of the human race - that this was analogous to the case of those who have died for their country in order to remove pestilence, or barrenness, or tempests? For it is probable that there is in the nature of things, for certain mysterious reasons which are difficult to be understood by the multitude, such a virtue that one just man, dying a voluntary death for the common good, might be the means of removing wicked spirits, which are the cause of plagues, or barrenness, or tempests, or similar calamities. Let those, therefore, who would disbelieve the statement that Jesus died on the cross on behalf of men, say whether they also refuse to accept the many accounts current both among Greeks and Barbarians, of persons who have laid down their lives for the public advantage, in order to remove those evils which had fallen upon cities and countries? Or will they say that such events actually happened, but that no credit is to be attached to that account which makes this so-called man to have died to ensure the destruction of a mighty evil spirit, the ruler of evil spirits, who had held in subjection the souls of all men upon earth? And the disciples of Jesus, seeing this and much more (which, it is probable, they learned from Jesus in private), and being filled, moreover, with a divine power (since it was no mere poetical virgin that endowed them with strength and courage, but the true wisdom and understanding of God), exerted all their efforts to become distinguished among all men, not only among the Argives, but among all the Greeks and Barbarians alike, and so bear away for themselves a glorious renown. 5.5. For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God's prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods, and adds that in all probability they would be called demons by us: not observing that the name demons is not a term of indifferent meaning like that of men, among whom some are good and some bad, nor yet a term of excellence like that of the gods, which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term demons is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below. 6.8. In the next place, after other Platonic declarations, which demonstrate that the good can be known by few, he adds: Since the multitude, being puffed up with a contempt for others, which is far from right, and being filled with vain and lofty hopes, assert that, because they have come to the knowledge of some venerable doctrines, certain things are true. Yet although Plato predicted these things, he nevertheless does not talk marvels, nor shut the mouth of those who wish to ask him for information on the subject of his promises; nor does he command them to come at once and believe that a God of a particular kind exists, and that he has a son of a particular nature, who descended (to earth) and conversed with me. Now, in answer to this we have to say, that with regard to Plato, it is Aristander, I think, who has related that he was not the son of Ariston, but of a phantom, which approached Amphictione in the guise of Apollo. And there are several other of the followers of Plato who, in their lives of their master, have made the same statement. What are we to say, moreover, about Pythagoras, who relates the greatest possible amount of wonders, and who, in a general assembly of the Greeks, showed his ivory thigh, and asserted that he recognised the shield which he wore when he was Euphorbus, and who is said to have appeared on one day in two different cities! He, moreover, who will declare that what is related of Plato and Socrates belongs to the marvellous, will quote the story of the swan which was recommended to Socrates while he was asleep, and of the master saying when he met the young man, This, then, was the swan! Nay, the third eye which Plato saw that he himself possessed, he will refer to the category of prodigies. But occasion for slanderous accusations will never be wanting to those who are ill-disposed, and who wish to speak evil of what has happened to such as are raised above the multitude. Such persons will deride as a fiction even the demon of Socrates. We do not, then, relate marvels when we narrate the history of Jesus, nor have His genuine disciples recorded any such stories of Him; whereas this Celsus, who professes universal knowledge, and who quotes many of the sayings of Plato, is, I think, intentionally silent on the discourse concerning the Son of God which is related in Plato's Epistle to Hermeas and Coriscus. Plato's words are as follows: And calling to witness the God of all things - the ruler both of things present and things to come, father and lord both of the ruler and cause- whom, if we are philosophers indeed, we shall all clearly know, so far as it is possible for happy human beings to attain such knowledge. |
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74. Augustine, On Christian Doctrine, 2.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243 | 2.28. 42. Anything, then, that we learn from history about the chronology of past times assists us very much in understanding the Scriptures, even if it be learned without the pale of the Church as a matter of childish instruction. For we frequently seek information about a variety of matters by use of the Olympiads, and the names of the consuls; and ignorance of the consulship in which our Lord was born, and that in which He suffered, has led some into the error of supposing that He was forty-six years of age when He suffered, that being the number of years He was told by the Jews the temple (which He took as a symbol of His body) was in building. John 2:19 Now we know on the authority of the evangelist that He was about thirty years of age when He was baptized; Luke 3:23 but the number of years He lived afterwards, although by putting His actions together we can make it out, yet that no shadow of doubt might arise from another source, can be ascertained more clearly and more certainly from a comparison of profane history with the gospel. It will still be evident, however, that it was not without a purpose it was said that the temple was forty and six years in building; so that, as more secret formation of the body which, for our sakes, the only-begotten Son of God, by whom all things were made, condescended to put on. 43. As to the utility of history, moreover, passing over the Greeks, what a great question our own Ambrose has set at rest! For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learned all those sayings of His, which they are compelled to admire and praise, from the books of Plato- because (they urged) it cannot be denied that Plato lived long before the coming of our Lord! - did not the illustrious bishop, when by his investigations into profane history he had discovered that Plato made a journey into Egypt at the time when Jeremiah the prophet was there, show that it is much more likely that Plato was through Jeremiah's means initiated into our literature, so as to be able to teach and write those views of his which are so justly praised? For not even Pythagoras himself, from whose successors these men assert Plato learned theology, lived at a date prior to the books of that Hebrew race, among whom the worship of one God sprang up, and of whom as concerning the flesh our Lord came. And thus, when we reflect upon the dates, it becomes much more probable that those philosophers learned whatever they said that was good and true from our literature, than that the Lord Jesus Christ learned from the writings of Plato - a thing which it is the height of folly to believe. 44. And even when in the course of an historical narrative former institutions of men are described, the history itself is not to be reckoned among human institutions; because things that are past and gone and cannot be undone are to be reckoned as belonging to the course of time, of which God is the author and governor. For it is one thing to tell what has been done, another to show what ought to be done. History narrates what has been done, faithfully and with advantage; but the books of the haruspices, and all writings of the same kind, aim at teaching what ought to be done or observed, using the boldness of an adviser, not the fidelity of a narrator. |
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| 75. Orphic Hymns., Hymni, 32.1 Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 76. Heraclitus, Allegoriae, 28.2, 55.1, 72.4-72.5 Tagged with subjects: •daimonion, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 78. Diogenes Laertius, Fragments, [G] V B, 2.40 and 56 Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 114 |
| 79. Paulus Alexandrinus, Introduction, 23 Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 22, 27 |
| 80. Epigraphy, Ig Vii, 3055 Tagged with subjects: •socrates, consultation of trophonios regarding daimonion Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572 |
| 81. Anon., Stobaei Hermetica, 8.1-8.7 Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 382 |
| 82. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, 6.199a Tagged with subjects: •daimones, daimonion of socrates Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 119 |
| 83. Platonic Questions, Platonic Questions, 1007c-e Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 21 |
| 84. Ficino, Marsilio, Liber De Vita Coelitus Comparanda, 23.27-23.29 Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 236 |
| 85. Plato, Sixth Letter, 344b7 Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 22 |
| 86. Plutarch, Generation of The Soul In Timaeus, 1014b Tagged with subjects: •plutarch of chaeronea, de genio socratis (on the daimonion of socrates) Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 21 |
