1. Hesiod, Works And Days, 277-280, 276 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148 | 276. For evil. You who hold supremacy |
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2. Homer, Iliad, 4.143-4.145, 5.694-5.698, 15.263, 15.275, 15.721, 18.426-18.462, 22.261-22.267 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 197; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148 | 4.143. / and forthwith the dark blood flowed from the wound.As when a woman staineth ivory with scarlet, some woman of Maeonia or Caria, to make a cheek-piece for horses, and it lieth in a treasure-chamber, though many horsemen pray to wear it; but it lieth there as a king's treasure, 4.144. / and forthwith the dark blood flowed from the wound.As when a woman staineth ivory with scarlet, some woman of Maeonia or Caria, to make a cheek-piece for horses, and it lieth in a treasure-chamber, though many horsemen pray to wear it; but it lieth there as a king's treasure, 4.145. / alike an ornament for his horse and to its driver a glory; even in such wise, Menelaus, were thy thighs stained with blood, thy shapely thighs and thy legs and thy fair ankles beneath.Thereat shuddered the king of men, Agamemnon, as he saw the black blood flowing from the wound, 5.694. / but hastened by, eager with all speed to thrust back the Argives and take the lives of many. Then his goodly comrades made godlike Sarpedon to sit beneath a beauteous oak of Zeus that beareth the aegis, 5.695. / and forth from his thigh valiant Pelagon, that was his dear comrade, thrust the spear of ash; and his spirit failed him, and down over his eyes a mist was shed. Howbeit he revived, and the breath of the North Wind as it blew upon him made him to live again after in grievous wise he had breathed forth his spirit.But the Argives before the onset of Ares and Hector harnessed in bronze 5.696. / and forth from his thigh valiant Pelagon, that was his dear comrade, thrust the spear of ash; and his spirit failed him, and down over his eyes a mist was shed. Howbeit he revived, and the breath of the North Wind as it blew upon him made him to live again after in grievous wise he had breathed forth his spirit.But the Argives before the onset of Ares and Hector harnessed in bronze 5.697. / and forth from his thigh valiant Pelagon, that was his dear comrade, thrust the spear of ash; and his spirit failed him, and down over his eyes a mist was shed. Howbeit he revived, and the breath of the North Wind as it blew upon him made him to live again after in grievous wise he had breathed forth his spirit.But the Argives before the onset of Ares and Hector harnessed in bronze 5.698. / and forth from his thigh valiant Pelagon, that was his dear comrade, thrust the spear of ash; and his spirit failed him, and down over his eyes a mist was shed. Howbeit he revived, and the breath of the North Wind as it blew upon him made him to live again after in grievous wise he had breathed forth his spirit.But the Argives before the onset of Ares and Hector harnessed in bronze 15.263. / and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.275. / and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 15.721. / to take the ships that came hither in despite of the gods, and brought us many woes, by reason of the cowardice of the elders, who, when I was eager to fight at the sterns of the ships, kept me back, and withheld the host. But if Zeus, whose voice is borne afar, then dulled our wits, 18.426. / an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.427. / an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.428. / an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.429. / an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. And Thetis made answer to him, shedding tears the while:Hephaestus, is there now any goddess, of all those that are in Olympus, 18.430. / that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.431. / that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.432. / that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.433. / that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.434. / that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.435. / in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.436. / in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.437. / in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.438. / in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.439. / in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.440. / to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.441. / to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.442. / to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.443. / to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.444. / to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.445. / her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.446. / her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.447. / her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.448. / her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.449. / her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.450. / Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.451. / Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.452. / Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.453. / Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.454. / Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.455. / after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.456. / after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.457. / after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.458. / after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.459. / after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.460. / and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 18.461. / and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 18.462. / and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 22.261. / Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.262. / Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.263. / Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.264. / Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.265. / even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene 22.266. / even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene 22.267. / even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene |
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| 3. Homer, Odyssey, 17.218 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 143 |
| 4. Semonides of Amorgos, Fragments, 7.6 (7th cent. BCE - 7th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148 |
| 5. Anaximander, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 163 |
| 6. Anaximenes of Miletus, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 21, 244 |
| 7. Aeschylus, Agamemnon, 1.3, 2.1-2.31, 3.10, 4.2-4.16, 5.3-5.5, 5.15-5.21, 5.23 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 378 |
| 8. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 22 |
| 9. Pherecydes of Syros, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 10. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 21 |
| 11. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 170 |
| 12. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 163 |
| 13. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 21 |
| 14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 15. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132 |
| 16. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 37; Wolfsdorf (2020), Early Greek Ethics, 56 |
| 17. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 23 |
18. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 360| 208a. μὴ ὅτι αἱ μὲν γίγνονται, αἱ δὲ ἀπόλλυνται ἡμῖν, καὶ οὐδέποτε οἱ αὐτοί ἐσμεν οὐδὲ κατὰ τὰς ἐπιστήμας, ἀλλὰ καὶ μία ἑκάστη τῶν ἐπιστημῶν ταὐτὸν πάσχει. ὃ γὰρ καλεῖται μελετᾶν, ὡς ἐξιούσης ἐστὶ τῆς ἐπιστήμης· λήθη γὰρ ἐπιστήμης ἔξοδος, μελέτη δὲ πάλιν καινὴν ἐμποιοῦσα ἀντὶ τῆς ἀπιούσης μνήμην σῴζει τὴν ἐπιστήμην, ὥστε τὴν αὐτὴν δοκεῖν εἶναι. τούτῳ γὰρ τῷ τρόπῳ πᾶν τὸ θνητὸν σῴζεται, οὐ τῷ παντάπασιν τὸ αὐτὸ ἀεὶ εἶναι ὥσπερ τὸ | 208a. with regard to the possessions of knowledge, not merely do some of them grow and others perish in us, so that neither in what we know are we ever the same persons; but a like fate attends each single sort of knowledge. What we call conning implies that our knowledge is departing; since forgetfulness is an egress of knowledge, while conning substitutes a fresh one in place of that which departs, and so preserves our knowledge enough to make it seem the same. Every mortal thing is preserved in this way; not by keeping it exactly the same for ever, |
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| 19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 135 |
20. Herodotus, Histories, 2.19-2.34, 2.123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244; Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 134 | 2.19. When the Nile is in flood, it overflows not only the Delta but also the lands called Libyan and Arabian, as far as two days' journey from either bank in places, and sometimes more than this, sometimes less. Concerning its nature, I could not learn anything either from the priests or from any others. ,Yet I was anxious to learn from them why the Nile comes down with a rising flood for a hundred days from the summer solstice; and when this number of days is passed, sinks again with a diminishing stream, so that the river is low for the whole winter until the summer solstice again. ,I was not able to get any information from any of the Egyptians regarding this, when I asked them what power the Nile has to be contrary in nature to all other rivers. I wished to know this, and asked; also, why no breezes blew from it as from every other river. 2.20. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. ,One of them maintains that the Etesian winds are the cause of the river being in flood, because they hinder the Nile from emptying into the sea. But there are many times when the Etesian winds do not blow, yet the Nile does the same as before. ,And further, if the Etesian winds were the cause, then the other rivers which flow contrary to those winds should be affected like the Nile , and even more so, since being smaller they have a weaker current. Yet there are many rivers in Syria and many in Libya , and they behave nothing like the Nile . 2.21. The second opinion is less grounded on knowledge than the previous, though it is more marvellous to the ear: according to it, the river effects what it does because it flows from Ocean, which flows around the whole world. 2.22. The third opinion is by far the most plausible, yet the most erroneous of all. It has no more truth in it than the others. According to this, the Nile flows from where snows melt; but it flows from Libya through the midst of Ethiopia , and comes out into Egypt . ,How can it flow from snow, then, seeing that it comes from the hottest places to lands that are for the most part cooler? In fact, for a man who can reason about such things, the principal and strongest evidence that the river is unlikely to flow from snows is that the winds blowing from Libya and Ethiopia are hot. ,In the second place, the country is rainless and frostless; but after snow has fallen, it has to rain within five days ; so that if it snowed, it would rain in these lands. And thirdly, the men of the country are black because of the heat. ,Moreover, kites and swallows live there all year round, and cranes come every year to these places to winter there, flying from the wintry weather of Scythia . Now, were there but the least fall of snow in this country through which the Nile flows and where it rises, none of these things would happen, as necessity proves. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. 2.24. If, after having condemned the opinions proposed, I must indicate what I myself think about these obscure matters, I shall say why I think the Nile floods in the summer. During the winter, the sun is driven by storms from his customary course and passes over the inland parts of Libya . ,For the briefest demonstration, everything has been said; for whatever country this god is nearest, or over, it is likely that that land is very thirsty for water and that the local rivers are dried up. 2.25. A lengthier demonstration goes as follows. In its passage over the inland parts of Libya , the sun does this: as the air is always clear in that region, the land warm, and the winds cool, the sun does in its passage exactly as it would do in the summer passing through the middle of the heaven: ,it draws the water to itself, and having done so, expels it away to the inland regions, and the winds catch it and scatter and dissolve it; and, as is to be expected, those that blow from that country, the south and the southwest, are the most rainy of all winds. ,Yet I think that the sun never lets go of all of the water that it draws up from the Nile yearly, but keeps some back near itself. Then, as the winter becomes milder, the sun returns to the middle of the heaven, and after that draws from all rivers alike. ,Meanwhile, the other rivers are swollen to high flood by the quantity of water that falls into them from the sky, because the country is rained on and cut into gullies; but in the summer they are low, lacking the rain and being drawn up too by the sun. ,But the Nile , being fed by no rain, and being the only river drawn up by the sun in winter, at this time falls far short of the height that it had in summer; which is but natural; for in summer all other waters too and not it alone are attracted to the sun, but in the winter it alone is afflicted. 2.26. I am convinced, therefore, that the sun is the cause of this phenomenon. The dryness of the air in these parts is also caused by the sun, in my opinion, because it burns its way through it; hence, it is always summer in the inland part of Libya . ,But were the stations of the seasons changed, so that the south wind and the summer had their station where the north wind and winter are now set, and the north wind was where the south wind is now—if this were so, the sun, when driven from mid-heaven by the winter and the north wind, would pass over the inland parts of Europe as it now passes over Libya , and I think that in its passage over all Europe it would have the same effect on the Ister as it now does on the Nile . 2.27. And as to why no breeze blows from the river, this is my opinion: it is not natural that any breeze blow from very hot places; breezes always come from that which is very cold. 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile , no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile , which are bottomless, rise between these hills; half the water flows north towards Egypt , and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile , called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile , which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe , which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia , and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia , at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia , and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. 2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile , besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. 2.32. But I heard this from some men of Cyrene , who told me that they had gone to the oracle of Ammon, and conversed there with Etearchus king of the Ammonians, and that from other subjects the conversation turned to the Nile , how no one knows the source of it. Then Etearchus told them that once he had been visited by some Nasamonians. ,These are a Libyan people, inhabiting the country of the Syrtis and a little way to the east of the Syrtis . ,When these Nasamonians were asked on their arrival if they brought any news concerning the Libyan desert, they told Etearchus that some sons of their leading men, proud and violent youths, when they came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. ,It must be known that the whole northern seacoast of Libya , from Egypt as far as the promontory of Soloeis , which is the end of Libya , is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. ,When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. ,After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growing in a plain; when they came to these and were picking the fruit of the trees, they were met by little men of less than common stature, who took them and led them away. The Nasamonians did not know these men's language nor did the escort know the language of the Nasamonians. ,The men led them across great marshes, after crossing which they came to a city where all the people were of a stature like that of the guides, and black. A great river ran past this city, from the west towards the rising sun; crocodiles could be seen in it. 2.33. This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; ,as to the river that ran past the city, Etearchus guessed it to be the Nile ; and reason proves as much. For the Nile flows from Libya , right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister. ,For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe ; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe . ,The Ister, then, flows clean across Europe and ends its course in the Euxine sea , at Istria , which is inhabited by Milesian colonists. 2.34. The Ister, since it flows through inhabited country, is known from many reports; but no one can speak of the source of the Nile ; for Libya , though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt . Now Egypt lies about opposite to the mountainous part of Cilicia ; ,from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine ; and Sinope lies opposite the place where the Ister falls into the sea. Thus I suppose the course of the Nile in its passage through Libya to be like the course of the Ister. 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. |
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21. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148 | 322c. and thus they began to be scattered again and to perish. So Zeus, fearing that our race was in danger of utter destruction, sent Hermes to bring respect and right among men, to the end that there should be regulation of cities and friendly ties to draw them together. Then Hermes asked Zeus in what manner then was he to give men right and respect: Am I to deal them out as the arts have been dealt? That dealing was done in such wise that one man possessing medical art is able to treat many ordinary men, and so with the other craftsmen. Am I to place among men right and respect in this way also, or deal them out to all? |
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| 22. Hippocrates, The Sacred Disease, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 55 |
| 23. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 22 |
24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 360| 249d. ἀνθρωπίνων σπουδασμάτων καὶ πρὸς τῷ θείῳ γιγνόμενος, νουθετεῖται μὲν ὑπὸ τῶν πολλῶν ὡς παρακινῶν, ἐνθουσιάζων δὲ λέληθεν τοὺς πολλούς. | 249d. but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired. All my discourse so far has been about the fourth kind of madness, which causes him to be regarded as mad, who, when he sees the beauty on earth, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below. |
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| 25. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 26. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 27. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 28. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 22 |
| 29. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
30. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 360| 73d. ἔλαβεν; πῶς λέγεις; οἷον τὰ τοιάδε: ἄλλη που ἐπιστήμη ἀνθρώπου καὶ λύρας. πῶς γὰρ οὔ; οὐκοῦν οἶσθα ὅτι οἱ ἐρασταί, ὅταν ἴδωσιν λύραν ἢ ἱμάτιον ἢ ἄλλο τι οἷς τὰ παιδικὰ αὐτῶν εἴωθε χρῆσθαι, πάσχουσι τοῦτο: ἔγνωσάν τε τὴν λύραν καὶ ἐν τῇ διανοίᾳ ἔλαβον τὸ εἶδος τοῦ παιδὸς οὗ ἦν ἡ λύρα; τοῦτο δέ ἐστιν ἀνάμνησις: ὥσπερ γε καὶ Σιμμίαν τις ἰδὼν πολλάκις κέβητος ἀνεμνήσθη, καὶ ἄλλα που μυρία τοιαῦτ’ ἂν εἴη. μυρία μέντοι νὴ Δία , ἔφη ὁ Σιμμίας . | 73d. he recollects the thing of which he has the perception? What do you mean? Let me give an example. Knowledge of a man is different from knowledge of a lyre. of course. Well, you know that a lover when he sees a lyre or a cloak or anything else which his beloved is wont to use, perceives the lyre and in his mind receives an image of the boy to whom the lyre belongs, do you not? But this is recollection, just as when one sees Simmias, one often remembers Cebes, and I could cite countless such examples. To be sure you could, said Simmias. Now, said he, |
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| 31. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 |
32. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132| 412c. ἀγαθόν, τοῦτο τῆς φύσεως πάσης τῷ ἀγαστῷ βούλεται τὸ ὄνομα ἐπικεῖσθαι. ἐπειδὴ γὰρ πορεύεται τὰ ὄντα, ἔνι μὲν ἄρʼ αὐτοῖς τάχος, ἔνι δὲ βραδυτής. ἔστιν οὖν οὐ πᾶν τὸ ταχὺ ἀλλὰ τὶ αὐτοῦ ἀγαστόν. τοῦ θοοῦ δὴ τῷ ἀγαστῷ αὕτη ἡ ἐπωνυμία ἐστίν, τἀγαθόν. δικαιοσύνη δέ, ὅτι μὲν ἐπὶ τῇ τοῦ δικαίου συνέσει τοῦτο κεῖται τὸ ὄνομα, ῥᾴδιον συμβαλεῖν· αὐτὸ δὲ τὸ δίκαιον χαλεπόν. καὶ γὰρ δὴ καὶ ἔοικε μέχρι μέν του ὁμολογεῖσθαι | 412c. ἀγαστόν ) in all nature. For since all things are in motion, they possess quickness and slowness; now not all that is swift, but only part of it, is admirable; this name ἀγαθόν is therefore given to the admirable ( ἀγαστόν ) part of the swift ( θοοῦ ).It is easy to conjecture that the word δικαιασύνη applies to the understanding ( σύνεσις ) of the just ( τοῦ διαίον ) but the word δίκαιον (just) is itself difficult. Up to a certain point, you see, many men seem to agree about it, but beyond that they differ. |
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| 33. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 288 |
| 34. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 35. Critias, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 |
| 36. Hippocrates, Prognostic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 55 |
37. Aristophanes, Birds, 1382 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45| 1382. ὑπὸ σοῦ πτερωθεὶς βούλομαι μετάρσιος | |
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38. Xenophon, Memoirs, 1.4, 1.4.2-1.4.9, 1.4.17, 4.3.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia •diogenes of apollonia, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 288; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 53; Wolfsdorf (2020), Early Greek Ethics, 56| 1.4.2. λέξω δὲ πρῶτον ἅ ποτε αὐτοῦ ἤκουσα περὶ τοῦ δαιμονίου διαλεγομένου πρὸς Ἀριστόδημον τὸν μικρὸν ἐπικαλούμενον. καταμαθὼν γὰρ αὐτὸν οὔτε θύοντα τοῖς θεοῖς οὔτε μαντικῇ χρώμενον, ἀλλὰ καὶ τῶν ποιούντων ταῦτα καταγελῶντα, εἰπέ μοι, ἔφη, ὦ Ἀριστόδημε, ἔστιν οὕστινας ἀνθρώπους τεθαύμακας ἐπὶ σοφίᾳ; ἔγωγʼ, ἔφη. 1.4.3. καὶ ὅς, λέξον ἡμῖν, ἔφη, τὰ ὀνόματα αὐτῶν. ἐπὶ μὲν τοίνυν ἐπῶν ποιήσει Ὅμηρον ἔγωγε μάλιστα τεθαύμακα, ἐπὶ δὲ διθυράμβῳ Μελανιππίδην, ἐπὶ δὲ τραγῳδίᾳ Σοφοκλέα, ἐπὶ δὲ ἀνδριαντοποιίᾳ Πολύκλειτον, ἐπὶ δὲ ζωγραφίᾳ Ζεῦξιν. 1.4.4. πότερά σοι δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα ἀξιοθαυμαστότεροι εἶναι ἢ οἱ ζῷα ἔμφρονά τε καὶ ἐνεργά; πολὺ νὴ Δία οἱ ζῷα, εἴπερ γε μὴ τύχῃ τινί, ἀλλʼ ὑπὸ γνώμης ταῦτα γίγνεται. τῶν δὲ ἀτεκμάρτως ἐχόντων ὅτου ἕνεκα ἔστι καὶ τῶν φανερῶς ἐπʼ ὠφελείᾳ ὄντων πότερα τύχης καὶ πότερα γνώμης ἔργα κρίνεις; πρέπει μὲν τὰ ἐπʼ ὠφελείᾳ γιγνόμενα γνώμης εἶναι ἔργα. 1.4.5. οὐκοῦν δοκεῖ σοι ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους ἐπʼ ὠφελείᾳ προσθεῖναι αὐτοῖς διʼ ὧν αἰσθάνονται ἕκαστα, ὀφθαλμοὺς μὲν ὥσθʼ ὁρᾶν τὰ ὁρατά, ὦτα δὲ ὥστʼ ἀκούειν τὰ ἀκουστά; ὀσμῶν γε μήν, εἰ μὴ ῥῖνες προσετέθησαν, τί ἂν ἡμῖν ὄφελος ἦν; τίς δʼ ἂν αἴσθησις ἦν γλυκέων καὶ δριμέων καὶ πάντων τῶν διὰ στόματος ἡδέων, εἰ μὴ γλῶττα τούτων γνώμων ἐνειργάσθη; 1.4.6. πρὸς δὲ τούτοις οὐ δοκεῖ σοι καὶ τάδε προνοίας ἔργοις ἐοικέναι, τὸ ἐπεὶ ἀσθενὴς μέν ἐστιν ἡ ὄψις, βλεφάροις αὐτὴν θυρῶσαι, ἅ, ὅταν μὲν αὐτῇ χρῆσθαί τι δέῃ, ἀναπετάννυται, ἐν δὲ τῷ ὕπνῳ συγκλείεται, ὡς δʼ ἂν μηδὲ ἄνεμοι βλάπτωσιν, ἡθμὸν βλεφαρίδας ἐμφῦσαι, ὀφρύσι τε ἀπογεισῶσαι τὰ ὑπὲρ τῶν ὀμμάτων, ὡς μηδʼ ὁ ἐκ τῆς κεφαλῆς ἱδρὼς κακουργῇ· τὸ δὲ τὴν ἀκοὴν δέχεσθαι μὲν πάσας φωνάς, ἐμπίμπλασθαι δὲ μήποτε· καὶ τοὺς μὲν πρόσθεν ὀδόντας πᾶσι ζῴοις οἵους τέμνειν εἶναι, τοὺς δὲ γομφίους οἵους παρὰ τούτων δεξαμένους λεαίνειν· καὶ στόμα μέν, διʼ οὗ ὧν ἐπιθυμεῖ τὰ ζῷα εἰσπέμπεται, πλησίον ὀφθαλμῶν καὶ ῥινῶν καταθεῖναι· ἐπεὶ δὲ τὰ ἀποχωροῦντα δυσχερῆ, ἀποστρέψαι τοὺς τούτων ὀχετοὺς καὶ ἀπενεγκεῖν ᾗ δυνατὸν προσωτάτω ἀπὸ τῶν αἰσθήσεων· ταῦτα οὕτω προνοητικῶς πεπραγμένα ἀπορεῖς πότερα τύχης ἢ γνώμης ἔργα ἐστίν; 1.4.7. οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8. σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν; 1.4.9. μὰ Δίʼ οὐ γὰρ ὁρῶ τοὺς κυρίους, ὥσπερ τῶν ἐνθάδε γιγνομένων τοὺς δημιουργούς. οὐδὲ γὰρ τὴν σαυτοῦ σύγε ψυχὴν ὁρᾷς, ἣ τοῦ σώματος κυρία ἐστίν· ὥστε κατά γε τοῦτο ἔξεστί σοι λέγειν, ὅτι οὐδὲν γνώμῃ, ἀλλὰ τύχῃ πάντα πράττεις. 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. 4.3.3. εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι ὡς ἐπιμελῶς οἱ θεοὶ ὧν οἱ ἄνθρωποι δέονται κατεσκευάκασι; καὶ ὅς, μὰ τὸν Δίʼ, ἔφη, οὐκ ἔμοιγε. ἀλλʼ οἶσθά γʼ, ἔφη, ὅτι πρῶτον μὲν φωτὸς δεόμεθα, ὃ ἡμῖν οἱ θεοὶ παρέχουσι; νὴ Δίʼ, ἔφη, ὅ γʼ εἰ μὴ εἴχομεν, ὅμοιοι τοῖς τυφλοῖς ἂν ἦμεν ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν. ἀλλὰ μὴν καὶ ἀναπαύσεώς γε δεομένοις ἡμῖν νύκτα παρέχουσι κάλλιστον ἀναπαυτήριον. | 1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. 1.4.3. Tell us their names. In epic poetry Homer comes first, in my opinion; in dithyramb, Melanippides; in tragedy, Sophocles; in sculpture, Polycleitus; in painting, Zeuxis. 1.4.4. Which, think you, deserve the greater admiration, the creators of phantoms without sense and motion, or the creators of living, intelligent, and active beings? Oh, of living beings, by far, provided only they are created by design and not mere chance. Suppose that it is impossible to guess the purpose of one creature’s existence, and obvious that another’s serves a useful end, which, in your judgment, is the work of chance, and which of design? Presumably the creature that serves some useful end is the work of design. 1.4.5. Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6. Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7. When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 1.4.9. Yes; for I don’t see the master hand, whereas I see the makers of things in this world. Neither do you see your own soul, Cyropaedia VIII. Vii. 17. which has the mastery of the body; so that, as far as that goes, you may say that you do nothing by design, but everything by chance. Here Aristodemus exclaimed: 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. 4.3.3. Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs? No, indeed it has not, replied Euthydemus. Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods? of course; since without light our eyes would be as useless as if we were blind. And again, we need rest; and therefore the gods grant us the welcome respite of night. Yes, for that too we owe them thanks. |
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| 39. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 136 |
| 40. Aristotle, Memory And Reminiscence, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 360 |
| 41. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 13, 42, 143, 197 |
| 42. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 43. Aristotle, Respiration, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 44. Theophrastus, On The Senses, 1, 2.5-4.8, 26.4, 26.5, 26.6, 26.7, 39, 40, 42 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 14 |
| 45. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 199 |
| 46. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 143 |
| 47. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 56 |
| 48. Aristotle, Problems, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 23 |
| 49. Aristotle, Sense And Sensibilia, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 50. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 14 |
| 51. Anaximander Iunior, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 22 |
| 52. Cicero, Republic, 3.11.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149 |
53. Cicero, On The Nature of The Gods, 1.26, 2.18, 7.1, 7.46, 7.87-7.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 53, 54; Wolfsdorf (2020), Early Greek Ethics, 56 | 1.26. Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body. 2.18. Yet even man's intelligence must lead us to infer the existence of a mind in the universe, and that a mind of surpassing ability, and in fact divine. Otherwise, whence did man 'pick up' (as Socrates says in Xenophon) the intelligence that he possesses? If anyone asks the question, whence do we get the moisture and the heat diffused throughout the body, and the actual earthy substance of the flesh, and lastly the breath of life within us, it is manifest that we have derived the one from earth, the other from water, and the other from the air which we inhale in breathing. But where did we find, whence did we abstract, that other part of us which surpasses all of these, I mean our reason, or, if you like to employ several terms to denote it, our intelligence, deliberation, thought, wisdom? Is the world to contain each of the other elements but not this one, the most precious of them all? Yet beyond question nothing exists among all things that is superior to the world, nothing that is more excellent or more beautiful; and not merely does nothing superior to it exist, but nothing superior can even be conceived. And if there be nothing superior to reason and wisdom, these faculties must necessarily be possessed by that being which we admit to be superior to all others. |
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| 54. Septuagint, Ecclesiasticus (Siracides), 9.101-9.103 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 53 |
| 55. Cicero, On Laws, 2.14.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 135 |
| 56. Philodemus of Gadara, De Pietate \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 184 |
| 57. Cicero, On Fate, 6, 8-9, 7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 54 |
58. Philo of Alexandria, On The Eternity of The World, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 | 47. And, moreover, those persons who allege conflagrations and regenerations of the world, think and confess that the stars are gods, which nevertheless they are not ashamed to destroy as far as their arguments go; for they are bound to prove them to be either red hot pieces of iron, as some do affirm, who argue about the whole of the heaven as if it were a prison, talking utter nonsense, or else to look upon them as divine and godlike natures, and then to attribute to them that immortality which belongs to gods. But as it is, they have wandered so far from true doctrine, that without being aware of it they have attributed corruptibility and perishableness to providence (and that is the soul of the world) by the inconsistent principles which they advocate. |
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59. Philo of Alexandria, On Dreams, 1.22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 | 1.22. And what are the stars? Are they masses of earth full of fire? For some persons have said that they are hills, and valleys, and thickets, men who are worthy of a prison and a treadmill, or of any place where there are instruments proper for the punishment of impious persons; or are they, as some one has defined them, a continuous and dense harmony, the closely packed, indissoluble mass of aether? Again, are they animated and intelligent? or are they destitute alike of mind and vitality? Have they their motions in consequence of any choice of their own? or merely because they are compulsory? |
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| 60. Plutarch, Placita Philosophorum (874D-911C), 5.23-5.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 135 |
| 61. Seneca The Younger, Natural Questions, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 300 |
62. Plutarch, Pericles, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45| 5.1. τοῦτον ὑπερφυῶς τὸν ἄνδρα θαυμάσας ὁ Περικλῆς καὶ τῆς λεγομένης μετεωρολογίας καὶ μεταρσιολεσχίας ὑποπιμπλάμενος, οὐ μόνον, ὡς ἔοικε, τὸ φρόνημα σοβαρὸν καὶ τὸν λόγον ὑψηλὸν εἶχε καὶ καθαρὸν ὀχλικῆς καὶ πανούργου βωμολοχίας, ἀλλὰ καὶ προσώπου σύστασις ἄθρυπτος εἰς γέλωτα καὶ πρᾳότης πορείας καὶ καταστολὴ περιβολῆς πρὸς οὐδὲν ἐκταραττομένη πάθος ἐν τῷ λέγειν καὶ πλάσμα φωνῆς ἀθόρυβον, καὶ ὅσα τοιαῦτα πάντας θαυμαστῶς ἐξέπληττε. | 5.1. This man Pericles extravagantly admired, and being gradually filled full of the so-called higher philosophy and elevated speculation, he not only had, as it seems, a spirit that was solemn and a discourse that was lofty and free from plebeian and reckless effrontery, but also a composure of countece that never relaxed into laughter, a gentleness of carriage and cast of attire that suffered no emotion to disturb it while he was speaking, a modulation of voice that was far from boisterous, and many similar characteristics which struck all his hearers with wondering amazement. |
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| 63. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149 |
64. Plutarch, Nicias, 23.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45| 23.4. ὀψὲ δʼ ἡ Πλάτωνος ἐκλάμψασα δόξα διὰ τὸν βίον τοῦ ἀνδρός, καὶ ὅτι ταῖς θείαις καὶ κυριωτέραις ἀρχαῖς ὑπέταξε τὰς φυσικὰς ἀνάγκας, ἀφεῖλε τὴν τῶν λόγων τούτων διαβολήν, καὶ τοῖς μαθήμασιν εἰς ἅπαντας ὁδὸν ἐνέδωκεν. ὁ γοῦν ἑταῖρος αὐτοῦ Δίων, καθʼ ὃν χρόνον ἔμελλεν ἄρας ἐκ Ζακύνθου πλεῖν ἐπὶ Διονύσιον, ἐκλιπούσης τῆς σελήνης, οὐδὲν διαταραχθεὶς ἀνήχθη, καὶ κατασχὼν ἐν Συρακούσαις ἐξέβαλε τὸν τύραννον. | 23.4. |
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| 65. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 135 |
| 66. Plutarch, On The Sign of Socrates, 589, 591-592, 590 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 135 |
| 67. Plutarch, On The Fortune Or Virtue of Alexander The Great, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 23 |
| 68. Pliny The Elder, Natural History, 6.181, 6.184-6.186 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 235 |
| 69. Tertullian, Against Praxeas, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 40 |
| 70. Sextus, Outlines of Pyrrhonism, 1.67-1.72, 2.5.23-2.5.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148, 149 |
| 71. Lucian, The Sky-Man, 7.20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 |
| 72. Sextus, Against The Mathematicians, 8.286, 9.127 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149 |
| 73. Aelius Aristides, Sacred Tales, 1.3, 2.1-2.31, 3.10, 4.2-4.16, 5.3-5.5, 5.15-5.21, 5.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 378 |
| 74. Alexander of Aphrodisias, Commentaries On Aristotle'S Meteorologica, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 75. Clement of Alexandria, Miscellanies, 6.16, 6.146 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 76 |
| 76. Hippolytus, Refutation of All Heresies, 1.6.1, 9.10.7-9.10.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132; Wolfsdorf (2020), Early Greek Ethics, 56 |
| 77. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 191 |
| 78. Porphyry, On Abstinence, 3.1.4-3.1.6, 3.26.1-3.26.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 79. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 294 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132 |
80. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132 | 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. |
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| 81. Stobaeus, Anthology, 1.73-1.76 (5th cent. CE - 5th cent. CE) Tagged with subjects: •diogenes of apollonia Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132 |
| 82. Epigraphy, Curty 1995, None Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 38 |
| 86. Stoic School, Stoicor. Veter. Fragm., 1.533, 2.160, 2.821, 3.4 Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 40, 53, 54 |
| 88. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 9.24.21, 9.24.20, 9.24.16, 9.24.18, 9.24.17, 9.24.19, 9.24.15, 9.24.14, 9.24.13, 152.22-153.13, 164.23, 164.24 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132 |
| 89. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 32.29-33.4, 52.22, 52.23, 52.24, 52.25, 52.26 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 13 |
| 92. Menodotus, Fgrhist 541, 1.3.4 Tagged with subjects: •diogenes of apollonia Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 21 |
| 93. Heraclitus Lesbius, Fragments, None Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 22 |
| 97. Theophrastus, Apud Simp. In Ph. P., None Tagged with subjects: •diogenes of apollonia Found in books: Wolfsdorf (2020), Early Greek Ethics, 56 |
| 98. Diocles Carystius, Fr., 16, 176 Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 99 |
| 99. Plt., Plt., None Tagged with subjects: •diogenes of apollonia, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 288 |
| 101. Empedokles, Doxographi Graeci, None Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 37 |
| 102. Melissos, Fr., Dk 30, None Tagged with subjects: •diogenes of apollonia Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 37 |
| 106. Orphic Hymns., Hymni, None Tagged with subjects: •diogenes of apollonia •presocratic,, diogenes of apollonia Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 53 |
| 108. Various, Anthologia Latina, 7.95 Tagged with subjects: •diogenes of apollonia Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 45 |
| 110. Johannes Philoponus, In De Anima, 90.20-90.24 Tagged with subjects: •diogenes of apollonia Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 42 |
| 111. Epicurus, De Dis, 183 Tagged with subjects: •diogenes of apollonia Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 184 |
