1. Homer, Iliad, 6.181, 24.80-24.82 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •diels, h. Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 90, 91| 6.181. πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, 24.80. ἣ δὲ μολυβδαίνῃ ἰκέλη ἐς βυσσὸν ὄρουσεν, 24.81. ἥ τε κατʼ ἀγραύλοιο βοὸς κέρας ἐμβεβαυῖα 24.82. ἔρχεται ὠμηστῇσιν ἐπʼ ἰχθύσι κῆρα φέρουσα. | 6.181. She was of divine stock, not of men, in the fore part a lion, in the hinder a serpent, and in the midst a goat, breathing forth in terrible wise the might of blazing fire. And Bellerophon slew her, trusting in the signs of the gods. Next fought he with the glorious Solymi, 24.80. Down sped she to the depths hike a plummet of lead, the which, set upon the horn of an ox of the field, goeth down bearing death to the ravenous fishes. And she found Thetis in the hollow cave, and round about her other goddesses of the sea sat in a throng, and she in their midst 24.81. Down sped she to the depths hike a plummet of lead, the which, set upon the horn of an ox of the field, goeth down bearing death to the ravenous fishes. And she found Thetis in the hollow cave, and round about her other goddesses of the sea sat in a throng, and she in their midst 24.82. Down sped she to the depths hike a plummet of lead, the which, set upon the horn of an ox of the field, goeth down bearing death to the ravenous fishes. And she found Thetis in the hollow cave, and round about her other goddesses of the sea sat in a throng, and she in their midst |
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2. Homer, Odyssey, 5.346-5.347, 15.343 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •diels, h. •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 91| 5.346. τῆ δέ, τόδε κρήδεμνον ὑπὸ στέρνοιο τανύσσαι 5.347. ἄμβροτον· οὐδέ τί τοι παθέειν δέος οὐδʼ ἀπολέσθαι. | |
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| 3. Aeschylus, Agamemnon, 1.3.19 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 449 |
4. Xenophanes, Fragments, b7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9 | b7. And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don't beat it! For it is the soul of a friend that I recognised when I heard its voice."" |
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| 5. Euripides, Antiope (Fragmenta Antiopes ), fr. 189 nauck (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 295 |
6. Herodotus, Histories, 1.134 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 150| 1.134. ἐντυγχάνοντες δʼ ἀλλήλοισι ἐν τῇσι ὁδοῖσι, τῷδε ἄν τις διαγνοίη εἰ ὅμοιοί εἰσὶ οἱ συντυγχάνοντες· ἀντὶ γὰρ τοῦ προσαγορεύειν ἀλλήλους φιλέουσι τοῖσι στόμασι· ἢν δὲ ᾖ οὕτερος ὑποδεέστερος ὀλίγῳ, τὰς παρειὰς φιλέονται· ἢν δὲ πολλῷ ᾖ οὕτερος ἀγεννέστερος, προσπίπτων προσκυνέει τὸν ἕτερον. τιμῶσι δὲ ἐκ πάντων τοὺς ἄγχιστα ἑωυτῶν οἰκέοντας μετά γε ἑωυτούς, δευτέρα δὲ τοὺς δευτέρους· μετὰ δὲ κατὰ λόγον προβαίνοντες τιμῶσι· ἥκιστα δὲ τοὺς ἑωυτῶν ἑκαστάτω οἰκημένους ἐν τιμῇ ἄγονται, νομίζοντες ἑωυτοὺς εἶναι ἀνθρώπων μακρῷ τὰ πάντα ἀρίστους, τοὺς δὲ ἄλλους κατὰ λόγον 1 τῆς ἀρετῆς ἀντέχεσθαι, τοὺς δὲ ἑκαστάτω οἰκέοντας ἀπὸ ἑωυτῶν κακίστους εἶναι. ἐπὶ δὲ Μήδων ἀρχὸν τῶν καὶ ἦρχε τὰ ἔθνεα ἀλλήλων, συναπάντων μὲν Μῆδοι καὶ τῶν ἄγχιστα οἰκεόντων σφίσι, οὗτοι δὲ καὶ τῶν ὁμούρων, οἳ δὲ μάλα τῶν ἐχομένων, κατὰ τὸν αὐτὸν δὴ λόγον καὶ οἱ Πέρσαι τιμῶσι· προέβαινε γὰρ δὴ τὸ ἔθνος ἄρχον τε καὶ ἐπιτροπεῦον. | 1.134. When one man meets another on the road, it is easy to see if the two are equals; for, if they are, they kiss each other on the lips without speaking; if the difference in rank is small, the cheek is kissed; if it is great, the humbler bows and does obeisance to the other. ,They honor most of all those who live nearest them, next those who are next nearest, and so going ever onwards they assign honor by this rule: those who dwell farthest off they hold least honorable of all; for they think that they are themselves in all regards by far the best of all men, that the rest have only a proportionate claim to merit, until those who live farthest away have least merit of all. ,Under the rule of the Medes, one tribe would even govern another; the Medes held sway over all alike and especially over those who lived nearest to them; these ruled their neighbors, and the neighbors in turn those who came next to them, on the same scheme by which the Persians assign honor; for the nation kept advancing its rule and dominion. |
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| 7. Aristophanes, Fragments, 233 ka (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
8. Plato, Cratylus, 385e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78| 385e. ἑκάσταις ἐνίοις ἐπὶ τοῖς αὐτοῖς κείμενα ὀνόματα, καὶ Ἕλλησι παρὰ τοὺς ἄλλους Ἕλληνας, καὶ Ἕλλησι παρὰ βαρβάρους. ΣΩ. φέρε δὴ ἴδωμεν, ὦ Ἑρμόγενες, πότερον καὶ τὰ ὄντα οὕτως ἔχειν σοι φαίνεται, ἰδίᾳ αὐτῶν ἡ οὐσία εἶναι ἑκάστῳ, ὥσπερ Πρωταγόρας ἔλεγεν λέγων πάντων χρημάτων | 385e. Socrates. Now, Hermogenes, let us see. Do you think this is true of the real things, that their reality is a separate one for each person, as Protagoras said with his doctrine |
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| 9. Plato, Protagoras, 318e, 320c, 323a, 327d3, 327d4, 328c6-d2, 334a3-c6, 361b1, 361b2, 356d4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 90 |
10. Xenophon, Memoirs, 1.6.1-1.6.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 150| 1.6.2. ὦ Σώκρατες, ἐγὼ μὲν ᾤμην τοὺς φιλοσοφοῦντας εὐδαιμονεστέρους χρῆναι γίγνεσθαι· σὺ δέ μοι δοκεῖς τἀναντία τῆς φιλοσοφίας ἀπολελαυκέναι. ζῇς γοῦν οὕτως ὡς οὐδʼ ἂν εἷς δοῦλος ὑπὸ δεσπότῃ διαιτώμενος μείνειε· σῖτά τε σιτῇ καὶ ποτὰ πίνεις τὰ φαυλότατα, καὶ ἱμάτιον ἠμφίεσαι οὐ μόνον φαῦλον, ἀλλὰ τὸ αὐτὸ θέρους τε καὶ χειμῶνος, ἀνυπόδητός τε καὶ ἀχίτων διατελεῖς. 1.6.5. πότερον ὅτι τοῖς μὲν λαμβάνουσιν ἀργύριον ἀναγκαῖόν ἐστιν ἀπεργάζεσθαι τοῦτο ἐφʼ ᾧ ἂν μισθὸν λάβωσιν, ἐμοὶ δὲ μὴ λαμβάνοντι οὐκ ἀνάγκη διαλέγεσθαι ᾧ ἂν μὴ βούλωμαι; ἢ τὴν δίαιτάν μου φαυλίζεις ὡς ἧττον μὲν ὑγιεινὰ ἐσθίοντος ἐμοῦ ἢ σοῦ, ἧττον δὲ ἰσχὺν παρέχοντα; ἢ ὡς χαλεπώτερα πορίσασθαι τὰ ἐμὰ διαιτήματα τῶν σῶν διὰ τὸ σπανιώτερά τε καὶ πολυτελέστερα εἶναι; ἢ ὡς ἡδίω σοι ἃ σὺ παρασκευάζῃ ὄντα ἢ ἐμοὶ ἃ ἐγώ; οὐκ οἶσθʼ ὅτι ὁ μὲν ἥδιστα ἐσθίων ἥκιστα ὄψου δεῖται, ὁ δὲ ἥδιστα πίνων ἥκιστα τοῦ μὴ παρόντος ἐπιθυμεῖ ποτοῦ; 1.6.10. ἔοικας, ὦ Ἀντιφῶν, τὴν εὐδαιμονίαν οἰομένῳ τρυφὴν καὶ πολυτέλειαν εἶναι· ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι, τὸ δʼ ὡς ἐλαχίστων ἐγγυτάτω τοῦ θείου, καὶ τὸ μὲν θεῖον κράτιστον, τὸ δʼ ἐγγυτάτω τοῦ θείου ἐγγυτάτω τοῦ κρατίστου. 1.6.14. ἐγὼ δʼ οὖν καὶ αὐτός, ὦ Ἀντιφῶν, ὥσπερ ἄλλος τις ἢ ἵππῳ ἀγαθῷ ἢ κυνὶ ἢ ὄρνιθι ἥδεται, οὕτω καὶ ἔτι μᾶλλον ἥδομαι φίλοις ἀγαθοῖς, καὶ ἐάν τι ἔχω ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι παρʼ ὧν ἂν ἡγῶμαι ὠφελήσεσθαί τι αὐτοὺς εἰς ἀρετήν· καὶ τοὺς θησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, οὓς ἐκεῖνοι κατέλιπον ἐν βιβλίοις γράψαντες, ἀνελίττων κοινῇ σὺν τοῖς φίλοις διέρχομαι, καὶ ἄν τι ὁρῶμεν ἀγαθὸν ἐκλεγόμεθα· καὶ μέγα νομίζομεν κέρδος, ἐὰν ἀλλήλοις φίλοι γιγνώμεθα. ἐμοὶ μὲν δὴ ταῦτα ἀκούοντι ἐδόκει αὐτός τε μακάριος εἶναι καὶ τοὺς ἀκούοντας ἐπὶ καλοκἀγαθίαν ἄγειν. | 1.6.2. Socrates, I supposed that philosophy must add to one’s store of happiness. But the fruits you have reaped from philosophy are apparently very different. For example, you are living a life that would drive even a slave to desert his master. Your meat and drink are of the poorest: the cloak you wear is not only a poor thing, but is never changed summer or winter; and you never wear shoes or tunic. 1.6.2. "Socrates, I supposed that philosophy must add to one's store of happiness. But the fruits you have reaped from philosophy are apparently very different. For example, you are living a life that would drive even a slave to desert his master. Your meat and drink are of the poorest: the cloak you wear is not only a poor thing, but is never changed summer or winter; and you never wear shoes or tunic. 1.6.5. Is it that those who take money are bound to carry out the work for which they get a fee, while I, because I refuse to take it, am not obliged to talk with anyone against my will? Or do you think my food poor because it is less wholesome than yours or less nourishing? or because my viands are harder to get than yours, being scarcer and more expensive? or because your diet is more enjoyable than mine? Do you not know that the greater the enjoyment of eating the less the need of sauce; the greater the enjoyment of drinking, the less the desire for drinks that are not available? 1.6.5. Is it that those who take money are bound to carry out the work for which they get a fee, while I, because I refuse to take it, am not obliged to talk with anyone against my will? Or do you think my food poor because it is less wholesome than yours or less nourishing? or because my viands are harder to get than yours, being scarcer and more expensive? or because your diet is more enjoyable than mine? Do you not know that the greater the enjoyment of eating the less the need of sauce; the greater the enjoyment of drinking, the less the desire for drinks that are not available? 1.6.10. You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; Cyropaedia VIII. iii. 40. to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme. 1.6.10. "You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme." 1.6.14. That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another. For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen. 1.6.14. That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another." For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen. |
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11. Plato, Menexenus, 245d, 245c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 150| 245c. τῆς ἀποστάσεως. καὶ τῶν μὲν ἄλλων συμμάχων ἐψεύσθη· ἠθέλησαν γὰρ αὐτῷ ἐκδιδόναι καὶ συνέθεντο καὶ ὤμοσαν Κορίνθιοι καὶ Ἀργεῖοι καὶ Βοιωτοὶ καὶ οἱ ἄλλοι σύμμαχοι, εἰ μέλλοι χρήματα παρέξειν, ἐκδώσειν τοὺς ἐν τῇ ἠπείρῳ Ἕλληνας· μόνοι δὲ ἡμεῖς οὐκ ἐτολμήσαμεν οὔτε ἐκδοῦναι οὔτε ὀμόσαι. οὕτω δή τοι τό γε τῆς πόλεως γενναῖον καὶ ἐλεύθερον βέβαιόν τε καὶ ὑγιές ἐστιν καὶ φύσει μισοβάρβαρον, | 245c. thinking that we would refuse and thus furnish him with a pretext for his desertion. Now in the case of the rest of his allies he was mistaken; for they all— including the Corinthians, Argives, Boeotians, and the rest—consented to hand them over to him, making a sworn agreement that if he would supply them with money they would hand over the Greeks in the Continent ; but we, and we alone, could not bring ourselves either to hand them over or to join in the agreement. So firmly-rooted and so sound is the noble and liberal character of our city, and endowed also |
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| 12. Democritus, Fragments, 68 b 20a dk, a167, b257, b4, a1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 214 |
| 13. Speusippus, Fragments, fr.28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 447 |
| 14. Plato, Theaetetus, 152a2, 152a3, 152a4, 170e8, 178b3, 178b4, 170e7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 15. Epicharmus, Fragments, b2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 454 |
| 16. Callimachus, Fragments, 254.5, 257.4, 260a.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 149 |
| 17. Aristotle, Generation And Corruption, 325a23 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 444 |
| 18. Aristotle, Topics, 108b, 108a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 447 |
| 19. Callimachus, Iambi, 4.30 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
| 20. Aristotle, Rhetoric, 1406a7, 1408b11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 21. Aristotle, Poetics, 1457b3, 1459a8-10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 22. Aristotle, Physics, 193a10, 213b, 213b23, 213b24, 213b25, 213b26, 213b27, 227b27, 227b28, 227b29, 227b30, 227b31, 227b32, 227b33, 227b34, 227b35, 231a, 231b, 237a, 239b33, 193a9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 152 |
| 23. Aristotle, Metaphysics, 1062b12, 1062b13, 1062b14, 1053a35, 1053a36, 1069a12, 1083b, 1083b15, 1080b19, 1080b, 1092b10ff., 1028b24, 1028b25, 1028b26, 1028b27, 1043a14, 1043a15, 1043a16, 1043a17, 1043a18, 1043a19, 1043a20, 1043a21, 1043a22, 1043a23, 1043a24, 1043a25, 1043a26, 986a1, 986a2, 986a3, 985b23, 985b24, 985b25, 985b26, 1016b24, 1016b25, 1016b26, 1090b21, 1090b22, 1090b23, 1082b17, 1082b18, 1090a32, 1090a33, 1090a34, 1085a31-b4, 1090b16, 1090b17, 1090b18, 1090b19, 1090b20, 1076a20, 1076a21, 1080b32, 1080b33, 1080b18, 1080b20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 24. Callimachus, Aetia, 24.6-7 p, 26.7 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 149 |
| 25. Aristotle, Generation of Animals, 772b26-31 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, h., Found in books: Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 128 |
| 26. Aristotle, Heavens, 303a8 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 455 |
| 27. Aristotle, Soul, 409a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 447 |
| 28. Straton Comicus, Fragments, 1.43 ka (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 29. Euclid, Elements, 1 def. 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 455 |
| 30. Theophrastus, Metaphysics, 6a19 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 455 |
| 31. Timon of Phlius, Fragments, 30-31, 52, 32 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 90 |
| 32. Straton of Lampsacus, Fragments, 1.43 ka (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 33. Aristotle, Posterior Analytics, 87a36, 88a33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 447 |
| 34. Archytas Amphissensis, Fragments, a22 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 449 |
| 35. Alexander Polyhistor, Fragments, fgrhist 273 f 93 447 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 475 |
36. Philo of Alexandria, On The Posterity of Cain, 35 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 | 35. What then is the position of the impious man? Why, that the human mind is the measure of all things; which also they say that one of the ancient philosophers, Protagoras, used to employ, being a descendant of the folly of Cain. And from thence I conjecture that his wife, being known to him, brought forth Enoch; and the name Enoch being interpreted means, thy grace. |
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| 37. Aelius Aristides, Sacred Tales, 1.3.19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 449 |
| 38. Sextus, Outlines of Pyrrhonism, 1.216 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 39. Censorinus, De Die Natali, 101.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, h. Found in books: Huffman, A History of Pythagoreanism (2019) 69 |
| 40. Sextus, Against The Mathematicians, 7.60 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
41. Hippolytus, Refutation of All Heresies, 1.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 449 | 1.15. Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. |
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| 42. Hermogenes, On Types of Style, 399.18-400.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 150 |
| 43. Athenaeus, The Learned Banquet, 118c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, h. Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 90 |
| 44. Straton Historicus, Fragments, 1.43 ka (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 45. Nag Hammadi, The Apocalypse of Paul, 31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, h. Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 328 |
46. Diogenes Laertius, Lives of The Philosophers, 3.10-3.13, 8.6-8.7, 8.9-8.10, 8.25-8.26, 8.28-8.31, 8.33, 8.36, 9.46, 9.51, 9.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •diels, h. •diels, hermann Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 373, 375, 447, 454, 464; Huffman, A History of Pythagoreanism (2019) 69; Wolfsdorf, Early Greek Ethics (2020) 78, 89, 214 | 3.10. The assumption is that the things from which you take away number are no longer equal nor determinate, nor have they quantity or quality. These are the things to which becoming always, and being never, belongs. But the object of thought is something constant from which nothing is subtracted, to which nothing is added. This is the nature of the eternal things, the attribute of which is to be ever alike and the same. And indeed Epicharmus has expressed himself plainly about objects of sense and objects of thought.a. But gods there always were; never at any time were they wanting, while things in this world are always alike, and are brought about through the same agencies.b. Yet it is said that Chaos was the first-born of the gods.a. How so? If indeed there was nothing out of which, or into which, it could come first.b. What! Then did nothing come first after all?a. No, by Zeus, nor second either, 3.11. at least of the things which we are thus talking about now; on the contrary, they existed from all eternity. . . .a. But suppose some one chooses to add a single pebble to a heap containing either an odd or an even number, whichever you please, or to take away one of those already there; do you think the number of pebbles would remain the same?b. Not I.a. Nor yet, if one chooses to add to a cubit-measure another length, or cut off some of what was there already, would the original measure still exist?b. of course not.a. Now consider mankind in this same way. One man grows, and another again shrinks; and they are all undergoing change the whole time. But a thing which naturally changes and never remains in the same state must ever be different from that which has thus changed. And even so you and I were one pair of men yesterday, are another to-day, and again will be another to-morrow, and will never remain ourselves, by this same argument. 3.12. Again, Alcimus makes this further statement: There are some things, say the wise, which the soul perceives through the body, as in seeing and hearing; there are other things which it discerns by itself without the aid of the body. Hence it follows that of existing things some are objects of sense and others objects of thought. Hence Plato said that, if we wish to take in at one glance the principles underlying the universe, we must first distinguish the ideas by themselves, for example, likeness, unity and plurality, magnitude, rest and motion; next we must assume the existence of 3.13. beauty, goodness, justice and the like, each existing in and for itself; in the third place we must see how many of the ideas are relative to other ideas, as are knowledge, or magnitude, or ownership, remembering that the things within our experience bear the same names as those ideas because they partake of them; I mean that things which partake of justice are just, things which partake of beauty are beautiful. Each one of the ideas is eternal, it is a notion, and moreover is incapable of change. Hence Plato says that they stand in nature like archetypes, and that all things else bear a resemblance to the ideas because they are copies of these archetypes. Now here are the words of Epicharmus about the good and about the ideas: 8.6. There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature. 8.7. But the book which passes as the work of Pythagoras is by Lysis of Tarentum, a Pythagorean, who fled to Thebes and taught Epaminondas. Heraclides, the son of Serapion, in his Epitome of Sotion, says that he also wrote a poem On the Universe, and secondly the Sacred Poem which begins:Young men, come reverence in quietudeAll these my words;thirdly On the Soul, fourthly of Piety, fifthly Helothales the Father of Epicharmus of Cos, sixthly Croton, and other works as well. The same authority says that the poem On the Mysteries was written by Hippasus to defame Pythagoras, and that many others written by Aston of Croton were ascribed to Pythagoras. 8.9. The contents in general of the aforesaid three treatises of Pythagoras are as follows. He forbids us to pray for ourselves, because we do not know what will help us. Drinking he calls, in a word, a snare, and he discounteces all excess, saying that no one should go beyond due proportion either in drinking or in eating. of sexual indulgence, too, he says, Keep to the winter for sexual pleasures, in summer abstain; they are less harmful in autumn and spring, but they are always harmful and not conducive to health. Asked once when a man should consort with a woman, he replied, When you want to lose what strength you have. 8.10. He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras. 8.25. The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.26. Light and darkness have equal part in the universe, so have hot and cold, and dry and moist; and of these, if hot preponderates, we have summer; if cold, winter; if dry, spring; if moist, late autumn. If all are in equilibrium, we have the best periods of the year, of which the freshness of spring constitutes the healthy season, and the decay of late autumn the unhealthy. So too, in the day, freshness belongs to the morning, and decay to the evening, which is therefore more unhealthy. The air about the earth is stagt and unwholesome, and all within it is mortal; but the uppermost air is ever-moved and pure and healthy, and all within it is immortal and consequently divine. 8.28. All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.29. First congealing in about forty days, it receives form and, according to the ratios of harmony, in seven, nine, or at the most ten, months, the mature child is brought forth. It has in it all the relations constituting life, and these, forming a continuous series, keep it together according to the ratios of harmony, each appearing at regulated intervals. Sense generally, and sight in particular, is a certain unusually hot vapour. This is why it is said to see through air and water, because the hot aether is resisted by the cold; for, if the vapour in the eyes had been cold, it would have been dissipated on meeting the air, its like. As it is, in certain [lines] he calls the eyes the portals of the sun. His conclusion is the same with regard to hearing and the other senses. 8.30. The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries. 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! 9.51. Protagoras was the first to maintain that there are two sides to every question, opposed to each other, and he even argued in this fashion, being the first to do so. Furthermore he began a work thus: Man is the measure of all things, of things that are that they are, and of things that are not that they are not. He used to say that soul was nothing apart from the senses, as we learn from Plato in the Theaetetus, and that everything is true. In another work he began thus: As to the gods, I have no means of knowing either that they exist or that they do not exist. For many are the obstacles that impede knowledge, both the obscurity of the question and the shortness of human life. 9.55. The works of his which survive are these:The Art of Controversy.of Wrestling.On Mathematics.of the State.of Ambition.of Virtues.of the Ancient Order of Things.On the Dwellers in Hades.of the Misdeeds of Mankind.A Book of Precepts.of Forensic Speech for a Fee, two books of opposing arguments.This is the list of his works. Moreover there is a dialogue which Plato wrote upon him.Philochorus says that, when he was on a voyage to Sicily, his ship went down, and that Euripides hints at this in his Ixion. According to some his death occurred, when he was on a journey, at nearly ninety years of age, |
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47. Porphyry, Life of Pythagoras, 19, 37, 18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9 | 18. When he reached Italy he stopped at Crotona. His presence was that of a free man, tall, graceful in speech and gesture, and in all things else. Dicaearchus relates that the arrival of this great traveler, endowed with all the advantages of nature, and prosperously guided by fortune, produced on the Crotonians so great an impression, that he won the esteem of the elder magistrates, by his many and excellent discourses. They ordered him to exhort the young men, and then to the boys who flocked out of the school to hear him; and lastly to the women, who came together on purpose. |
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| 48. Iamblichus, Life of Pythagoras, 248-257, 37-41, 43-57, 80, 42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 10 |
| 49. Eusebius of Caesarea, Preparation For The Gospel, 14.20.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 50. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 67 (4th cent. CE - 4th cent. CE) Tagged with subjects: •diels, hermann Found in books: Zachhuber, Time and Soul: From Aristotle to St. Augustine (2022) 56 |
| 51. Gregory of Nyssa, In Ecclesiasten (Homiliae 8), 376 (4th cent. CE - 4th cent. CE) Tagged with subjects: •diels, hermann Found in books: Zachhuber, Time and Soul: From Aristotle to St. Augustine (2022) 56 |
| 52. Elias, In Porphyrii Isagogen Commentaria, 17.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 413 |
| 53. Proclus, In Platonis Parmenidem Commentarii, 631.7-8 cousin (17.3-4 steel) (5th cent. CE - 5th cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 54. Elias, In Aristotelis Categorias Commentaria, 204.14 busse (5th cent. CE - 6th cent. CE) Tagged with subjects: •diels, hermann Found in books: Wolfsdorf, Early Greek Ethics (2020) 78 |
| 55. Zosimus, New History, a28 (5th cent. CE - 5th cent. CE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 457 |
| 56. David, Prolegomena Philosophiae, 45.27-46.1 (6th cent. CE - 6th cent. CE) Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 413 |
| 57. Papyri, P.Oxy., 7.1011, 18.2168, 18.2171, 27.2463, 37.2823, 39.2886 Tagged with subjects: •diels, hermann Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 27 |
| 58. Papyri, P. Cairzen, 4.59534 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 148 |
| 59. Callimachus, Grammatical Fragments, 404 p Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
| 60. Callimachus, Lyric, Hexameter, And Elegiac Fragments, 384.9 p Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
| 61. Anon., Hecale, 29 h., 34 h., 35 h. Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 145 |
| 62. Papyri, P. Giessenkuhlma., 9 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
| 63. Papyri, P. Hib, 1.5, 2.172-2.173, 2.175, 2.183 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147, 148 |
| 64. Ostraca, Oberol Inv., 12605 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 148 |
| 65. Papyri, P.Mich., inv. 3499 Tagged with subjects: •diels, hermann Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 27 |
| 66. Papyri, P. Heidsieg, 180 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 148 |
| 67. Papyri, P. Ryl, 1.16 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 148 |
| 68. Aristotle, De Pythagoreis, fr.195 rose = fr.5 ross, 157 gigon Tagged with subjects: •nan Found in books: nan nan |
| 69. Stoic School, Stoicor. Veter. Fragm., 1.343, 1.392 Tagged with subjects: •diels, h. Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 90, 91 |
| 70. Anon., Scholia On Argonautika, fr. 8, fr. 5 Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 69 |
| 71. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 792, 108a (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 449 |
| 72. Papyri, P. Strasb Inv. G, 2374 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
| 73. Papyri, P.Lond.Lit., 160, 90 Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 148 |
| 75. Pythagorean School, Fragments, Dk 58, b30 Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 475 |
| 76. Porphyry, Contra Nemertium, 117.5-117.7 Tagged with subjects: •diels, h. Found in books: Huffman, A History of Pythagoreanism (2019) 69 |
| 77. Heraclitus Lesbius, Fragments, b129, b40 Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 9 |
| 78. Anon., Dissoi Logoi, 1.1, 5.1, 6.1, 7.1, 8.1, 9.1 Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 295, 298 |
| 79. Papyri, P. Berol., inv. 13417, inv. 9965 Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 27 |
| 80. Anon., Book of Muhammad'S Ladder, 79 Tagged with subjects: •diels, h. Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 328 |
| 81. Aristophon, Fragments, 233 ka Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 82. Aristophanes Boeotus, Fragments, 274 slater, 233 ka Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 146 |
| 83. Alcmaeon, Fragments, Dk 14, aa16, aa13 Tagged with subjects: •nan Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 10 |
| 84. Papyri, Bgu, 4.1050-4.1059, 4.10981183 Tagged with subjects: •diels, hermann Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 7 |
| 90. Limenius Lyricus, Paean Delphicus Ii Et Prosodium In Apollinem, a7 Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 444 |
| 91. Papyri, P.Berol. Inv., 13044, 13046 Tagged with subjects: •nan Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 10 |
| 92. Stobaeus, Eclogues, 1.16 Tagged with subjects: •diels, h. Found in books: Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 464 |
| 93. Papyri, P.Lille, 83, 138 Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 149 |
| 94. Papyri, P.Hamb., 128 Tagged with subjects: •diels, hermann, difficult words, study of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 147 |
