| 1. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 188 |
| 2. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 130 |
3. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47| 247d. προσδεήσονται· ἱκανὴ γὰρ ἔσται καὶ ἡ γενομένη τύχη τοῦτο πορίζειν—ἀλλʼ ἰωμένους καὶ πραΰνοντας ἀναμιμνῄσκειν αὐτοὺς ὅτι ὧν ηὔχοντο τὰ μέγιστα αὐτοῖς οἱ θεοὶ ἐπήκοοι γεγόνασιν. οὐ γὰρ ἀθανάτους σφίσι παῖδας ηὔχοντο γενέσθαι ἀλλʼ ἀγαθοὺς καὶ εὐκλεεῖς, ὧν ἔτυχον, μεγίστων ἀγαθῶν ὄντων· πάντα δὲ οὐ ῥᾴδιον θνητῷ ἀνδρὶ κατὰ νοῦν ἐν τῷ ἑαυτοῦ βίῳ ἐκβαίνειν. καὶ φέροντες μὲν ἀνδρείως τὰς συμφορὰς δόξουσι τῷ ὄντι ἀνδρείων παίδων πατέρες εἶναι | 247d. the present misfortune will provide grief in plenty. Rather should we mollify and assuage their sorrow by reminding them that in the greatest matters the gods have already hearkened unto their prayers. For they prayed not that their sons should become immortal, but valiant and renowned; and these, which are the greatest of boons, they obtained. But that all things should turn out thus according to his mind, in respect of his own life, is for a mortal man no easy matter. Moreover, by bearing their calamities thus bravely they will clearly show that they are in truth the fathers of brave son |
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4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47| 240a. διακωλυτὰς καὶ ἐπιτιμητὰς ἡγούμενος τῆς ἡδίστης πρὸς αὐτὸν ὁμιλίας. ἀλλὰ μὴν οὐσίαν γʼ ἔχοντα χρυσοῦ ἤ τινος ἄλλης κτήσεως οὔτε εὐάλωτον ὁμοίως οὔτε ἁλόντα εὐμεταχείριστον ἡγήσεται· ἐξ ὧν πᾶσα ἀνάγκη ἐραστὴν παιδικοῖς φθονεῖν μὲν οὐσίαν κεκτημένοις, ἀπολλυμένης δὲ χαίρειν. ἔτι τοίνυν ἄγαμον, ἄπαιδα, ἄοικον ὅτι πλεῖστον χρόνον παιδικὰ ἐραστὴς εὔξαιτʼ ἂν γενέσθαι, τὸ αὑτοῦ γλυκὺ ὡς πλεῖστον χρόνον καρποῦσθαι ἐπιθυμῶν. | 240a. thinking that they would hinder and censure his most sweet intercourse with him. But he will also think that one who has property in money or other possessions will be less easy to catch and when caught will be less manageable; wherefore the lover must necessarily begrudge his beloved the possession of property and rejoice at its loss. Moreover the lover would wish his beloved to be as long as possible unmarried, childless, and homeless, since he wishes to enjoy as long as possible what is pleasant to himself. Now there are also other evils, but God |
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5. Plato, Theages, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47| 125e. ἀνδρὸς ὅστις τυγχάνει ὁμότεχνος ὢν Καλλικρίτῃ τῇ Κυάνης καὶ ἐπίσταται τυραννικά, ὥσπερ ἐκείνην ἔφη ὁ ποιητής, ἵνα καὶ σὺ ἡμῖν τύραννος γένῃ καὶ τῇ πόλει; ΘΕ. πάλαι, ὦ Σώκρατες, σκώπτεις καὶ παίζεις πρός με. ΣΩ. τί δέ; οὐ ταύτης φῂς τῆς σοφίας ἐπιθυμεῖν ᾗ πάντων ἂν τῶν πολιτῶν ἄρχοις; τοῦτο δὲ ποιῶν ἄλλο τι ἢ τύραννος ἂν εἴης; ΘΕ. εὐξαίμην μὲν ἂν οἶμαι ἔγωγε τύραννος γενέσθαι, | 125e. who is a fellow-craftsman of Callicrite, daughter of Cyane, and knows all about despotism as she did, according to the poet, in order that you may become a despot over us and our city? The. You are joking all this time, Socrates, and making fun of me. Soc. Why, do you not say that you desire that wisdom which will enable you to govern all the citizens? And in doing that, will you be anything else but a despot ? The. I should indeed pray, I imagine, that I might become a despot, |
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6. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101| 290c. τούτους ἐν ὑπηρετικῇ μοίρᾳ τινί. ΝΕ. ΣΩ. κομιδῇ μὲν οὖν. ΞΕ. ἔτι δὴ προσμείξωμεν ἐγγύτερον ἐπὶ τοὺς μήπω βεβασανισμένους. εἰσὶ δὲ οἵ τε περὶ μαντικὴν ἔχοντές τινος ἐπιστήμης διακόνου μόριον· ἑρμηνευταὶ γάρ που νομίζονται παρὰ θεῶν ἀνθρώποις. ΝΕ. ΣΩ. ναί. ΞΕ. καὶ μὴν καὶ τὸ τῶν ἱερέων αὖ γένος, ὡς τὸ νόμιμόν φησι, παρὰ μὲν ἡμῶν δωρεὰς θεοῖς διὰ θυσιῶν ἐπιστῆμόν | 290c. to look for them in any servile position. Y. Soc. Certainly. Str. But let us draw a little closer still to those whom we have not yet examined. There are men who have to do with divination and possess a portion of a certain menial science; for they are supposed to be interpreters of the gods to men. Y. Soc. Yes. Str. And then, too, the priests, according to law and custom, know how to give the gods, by means of sacrifices, the gifts that please them from u |
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7. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope xx, xxv, contradictory perceptions of Found in books: Wolfsdorf (2020), Early Greek Ethics, 667 | 356d. They would agree to this. Now if our welfare consisted in doing and choosing things of large dimensions, and avoiding and not doing those of small, what would be our salvation in life? Would it be the art of measurement, or the power of appearance? Is it not the latter that leads us astray, as we saw, and many a time causes us to take things topsy-turvy and to have to change our minds both in our conduct and in our choice of great or small? Whereas the art of measurement would have made this appearance ineffective, |
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8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80| 459e. τῶν δὲ μή, εἰ μέλλει τὸ ποίμνιον ὅτι ἀκρότατον εἶναι, καὶ ταῦτα πάντα γιγνόμενα λανθάνειν πλὴν αὐτοὺς τοὺς ἄρχοντας, εἰ αὖ ἡ ἀγέλη τῶν φυλάκων ὅτι μάλιστα ἀστασίαστος ἔσται. | 459e. and that the offspring of the one must be reared and that of the other not, if the flock is to be as perfect as possible. And the way in which all this is brought to pass must be unknown to any but the rulers, if, again, the herd of guardians is to be as free as possible from dissension. Most true, he said. We shall, then, have to ordain certain festivals and sacrifices, in which we shall bring together the brides and the bridegrooms, and our poets must compose hymn |
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| 9. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on stealing sacred property Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 167 |
| 10. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124 |
11. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47| 397b. Εὐτυχίδην καὶ Σωσίαν καὶ Θεόφιλον καὶ ἄλλα πολλά. τὰ μὲν οὖν τοιαῦτα δοκεῖ μοι χρῆναι ἐᾶν· εἰκὸς δὲ μάλιστα ἡμᾶς εὑρεῖν τὰ ὀρθῶς κείμενα περὶ τὰ ἀεὶ ὄντα καὶ πεφυκότα. ἐσπουδάσθαι γὰρ ἐνταῦθα | |
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| 12. Xenophon, On Household Management, 15.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on dearness to gods Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 188 |
13. Xenophon, Memoirs, 1.3.1-1.3.2, 2.2.10, 3.9.15, 3.14.3, 4.2.36 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice •diogenes of sinope, on dearness to gods Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47, 58, 188| 1.3.1. ὡς δὲ δὴ καὶ ὠφελεῖν ἐδόκει μοι τοὺς συνόντας τὰ μὲν ἔργῳ δεικνύων ἑαυτὸν οἷος ἦν, τὰ δὲ καὶ διαλεγόμενος, τούτων δὴ γράψω ὁπόσα ἂν διαμνημονεύσω. τὰ μὲν τοίνυν πρὸς τοὺς θεοὺς φανερὸς ἦν καὶ ποιῶν καὶ λέγων ᾗπερ ἡ Πυθία ἀποκρίνεται τοῖς ἐρωτῶσι πῶς δεῖ ποιεῖν ἢ περὶ θυσίας ἢ περὶ προγόνων θεραπείας ἢ περὶ ἄλλου τινὸς τῶν τοιούτων· ἥ τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ ποιοῦντας εὐσεβῶς ἂν ποιεῖν, Σωκράτης τε οὕτω καὶ αὐτὸς ἐποίει καὶ τοῖς ἄλλοις παρῄνει, τοὺς δὲ ἄλλως πως ποιοῦντας περιέργους καὶ ματαίους ἐνόμιζεν εἶναι. 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. 2.2.10. οὐ δῆτα, ἔφη· τοῦτό γε οὐκ οἴομαι. καὶ ὁ Σωκράτης, οὐκοῦν, ἔφη, σὺ ταύτην, εὔνουν τέ σοι οὖσαν καὶ ἐπιμελομένην ὡς μάλιστα δύναται κάμνοντος ὅπως ὑγιάνῃς τε καὶ ὅπως τῶν ἐπιτηδείων μηδενὸς ἐνδεὴς ἔσει, καὶ πρὸς τούτοις πολλὰ τοῖς θεοῖς εὐχομένην ἀγαθὰ ὑπὲρ σοῦ καὶ εὐχὰς ἀποδιδοῦσαν, χαλεπὴν εἶναι φής; ἐγὼ μὲν οἶμαι, εἰ τοιαύτην μὴ δύνασαι φέρειν μητέρα, τἀγαθά σε οὐ δύνασθαι φέρειν. 3.9.15. καὶ ἀρίστους δὲ καὶ θεοφιλεστάτους ἔφη εἶναι ἐν μὲν γεωργίᾳ τοὺς τὰ γεωργικὰ εὖ πράττοντας, ἐν δʼ ἰατρείᾳ τοὺς τὰ ἰατρικά, ἐν δὲ πολιτείᾳ τοὺς τὰ πολιτικά· τὸν δὲ μηδὲν εὖ πράττοντα οὔτε χρήσιμον οὐδὲν ἔφη εἶναι οὔτε θεοφιλῆ. 3.14.3. τί γάρ; ἔφη, ἐάν τις ἄνευ τοῦ σίτου τὸ ὄψον αὐτὸ ἐσθίῃ, μὴ ἀσκήσεως, ἀλλʼ ἡδονῆς ἕνεκα, πότερον ὀψοφάγος εἶναι δοκεῖ ἢ οὔ; σχολῇ γʼ ἄν, ἔφη, ἄλλος τις ὀψοφάγος εἴη. καί τις ἄλλος τῶν παρόντων, ὁ δὲ μικρῷ σίτῳ, ἔφη, πολὺ ὄψον ἐπεσθίων; ἐμοὶ μέν, ἔφη ὁ Σωκράτης, καὶ οὗτος δοκεῖ δικαίως ἂν ὀψοφάγος καλεῖσθαι· καὶ ὅταν γε οἱ ἄλλοι ἄνθρωποι τοῖς θεοῖς εὔχωνται πολυκαρπίαν, εἰκότως ἂν οὗτος πολυοψίαν εὔχοιτο. 4.2.36. ἀλλὰ μήν, ἔφη, εἴ γε μηδὲ τὸ εὐδαιμονεῖν ἐπαινῶν ὀρθῶς λέγω, ὁμολογῶ μηδʼ ὅ τι πρὸς τοὺς θεοὺς εὔχεσθαι χρὴ εἰδέναι. ἀλλὰ ταῦτα μέν, ἔφη ὁ Σωκράτης, ἴσως διὰ τὸ σφόδρα πιστεύειν εἰδέναι οὐδʼ ἔσκεψαι· ἐπεὶ δὲ πόλεως δημοκρατουμένης παρασκευάζῃ προεστάναι, δῆλον ὅτι δημοκρατίαν γε οἶσθα τί ἐστι. | 1.3.1. In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these. First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as What is my duty about sacrifice? or about cult of ancestors. For the answer of the Priestess is, Follow the custom of the State: that is the way to act piously. And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly. 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 2.2.10. So this mother of yours is kindly disposed towards you; she nurses you devotedly in sickness and sees that you want for nothing; more than that, she prays the gods to bless you abundantly and pays vows on your behalf; and yet you say she is a trial! It seems to me that, if you can’t endure a mother like her, you can’t endure a good thing. 3.9.15. And the best men and dearest to the gods, he added, are those who do their work well; if it is farming, as good farmers; if medicine, as good doctors; if politics, as good politicians. He who does nothing well is neither useful in any way nor dear to the gods. 3.14.3. Well, suppose he eats the meat alone, without the bread, not because he’s in training, but to tickle his palate, does he seem a greedy fellow or not? If not, it’s hard to say who does, was the reply. Here another of the company queried, And he who eats a scrap of bread with a large helping of meat? He too seems to me to deserve the epithet, said Socrates . Aye, and when others pray for a good wheat harvest, he, presumably, would pray for a good meat supply. 4.2.36. Well now, if I am at fault in praising even happiness, I confess I know not what one should ask for in one’s prayers. But perhaps you never even thought about these things, because you felt so confident that you knew them. However, as the state you are preparing yourself to direct is governed by the people, no doubt you know what popular government is? I think so, certainly. |
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14. Thucydides, The History of The Peloponnesian War, 2.38.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80| 2.38.1. ‘καὶ μὴν καὶ τῶν πόνων πλείστας ἀναπαύλας τῇ γνώμῃ ἐπορισάμεθα, ἀγῶσι μέν γε καὶ θυσίαις διετησίοις νομίζοντες, ἰδίαις δὲ κατασκευαῖς εὐπρεπέσιν, ὧν καθ’ ἡμέραν ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει. | 2.38.1. Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and the elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen; |
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15. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diogenes of sinope, on dearness to gods Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 188| 134d. ΣΩ. δικαίως μὲν γὰρ πράττοντες καὶ σωφρόνως σύ τε καὶ ἡ πόλις θεοφιλῶς πράξετε. ΑΛ. εἰκός γε. ΣΩ. καὶ ὅπερ γε ἐν τοῖς πρόσθεν ἐλέγομεν, εἰς τὸ θεῖον καὶ λαμπρὸν ὁρῶντες πράξετε. ΑΛ. φαίνεται. ΣΩ. ἀλλὰ μὴν ἐνταῦθά γε βλέποντες ὑμᾶς τε αὐτοὺς καὶ τὰ ὑμέτερα ἀγαθὰ κατόψεσθε καὶ γνώσεσθε. ΑΛ. ναί. ΣΩ. οὐκοῦν ὀρθῶς τε καὶ εὖ πράξετε; ΑΛ. ναί. | 134d. Soc. For you and the state, if you act justly and temperately, will act so as to please God. Alc. Naturally. Soc. And, as we were saying in what went before, you will act with your eyes turned on what is divine and bright. Alc. Apparently. Soc. Well, and looking thereon you will behold and know both yourselves and your good. Alc. Yes. Soc. And so you will act aright and well? Alc. Yes. |
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| 16. Bion Proconnesius 3. Jh. N. Chr, Fragments, 33 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diogenes of sinope, on stealing sacred property Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 167 |
| 17. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 93, 101 |
| 18. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 130 |
| 19. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 130 |
| 20. Theophrastus, De Pietate, 3.15-3.18 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 58 |
| 21. Philodemus, (Pars I) \ On Piety, 225, 227-231, 879-884, 226 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124 |
| 22. Cicero, On Divination, 1.3.5-1.3.6, 1.50.113, 2.48.100 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diogenes of sinope, on dreams Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124 |
23. Josephus Flavius, Against Apion, 2.225-2.231 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diogenes of sinope, on sparta Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 79 | 2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies, 2.230. while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. /p |
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| 24. Tatian, Oration To The Greeks, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diogenes of sinope xx, xxv, contradictory perceptions of Found in books: Wolfsdorf (2020), Early Greek Ethics, 669 |
25. Diogenes Laertius, Lives of The Philosophers, 6.1, 7.1, 10.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •diogenes of sinope xx, xxv, contradictory perceptions of Found in books: Wolfsdorf (2020), Early Greek Ethics, 668 | 6.1. BOOK 6, 1. ANTISTHENESAntisthenes, the son of Antisthenes, was an Athenian. It was said, however, that he was not of pure Attic blood. Hence his reply to one who taunted him with this: The Mother of the Gods too is a Phrygian. For his mother was supposed to have been a Thracian. Hence it was that, when he had distinguished himself in the battle of Tanagra, he gave Socrates occasion to remark that, if both his parents had been Athenians, he would not have turned out so brave. He himself showed his contempt for the airs which the Athenians gave themselves on the strength of being sprung from the soil by the remark that this did not make them any better born than snails or wingless locusts. 7.1. BOOK 7: 1. ZENOZeno, the son of Mnaseas (or Demeas), was a native of Citium in Cyprus, a Greek city which had received Phoenician settlers. He had a wry neck, says Timotheus of Athens in his book On Lives. Moreover, Apollonius of Tyre says he was lean, fairly tall, and swarthy – hence some one called him an Egyptian vine-branch, according to Chrysippus in the first book of his Proverbs. He had thick legs; he was flabby and delicate. Hence Persaeus in his Convivial Reminiscences relates that he declined most invitations to dinner. They say he was fond of eating green figs and of basking in the sun. 10.8. besides, he himself in his letters says of Nausiphanes: This so maddened him that he abused me and called me pedagogue. Epicurus used to call this Nausiphanes jelly-fish, an illiterate, a fraud, and a trollop; Plato's school he called the toadies of Dionysius, their master himself the golden Plato, and Aristotle a profligate, who after devouring his patrimony took to soldiering and selling drugs; Protagoras a pack-carrier and the scribe of Democritus and village schoolmaster; Heraclitus a muddler; Democritus Lerocritus (the nonsense-monger); and Antidorus Sannidorus (fawning gift-bearer); the Cynics foes of Greece; the Dialecticians despoilers; and Pyrrho an ignorant boor. |
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| 26. Diogenes, Fragments, 327, 343, 345, 350, 353, 375, 462, 487, 342 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101 |
| 27. Proclus, In Platonis Alcibiadem, 429 (5th cent. CE - 5th cent. CE) Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47 |
| 28. Hermarchus, Fragments, [Auricchio], 34 Tagged with subjects: •diogenes of sinope, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 58 |
| 29. Theodorus, Fragments, [Mannebach], 230 Tagged with subjects: •diogenes of sinope, on stealing sacred property Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 167 |
| 30. Diogenes Laertius, Fragments, [G] V B, 5.16, 5.22, 6.37, 6.72 Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47, 101 |
| 31. Dead Sea Scrolls, 1Q34Bis, 8.4 Tagged with subjects: •diogenes of sinope, on sparta Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 79 |
| 32. Epicurus, Letters, 56, 353 Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124 |
| 33. Julian, Orationes, None Tagged with subjects: •diogenes of sinope xx, xxv, contradictory perceptions of Found in books: Wolfsdorf (2020), Early Greek Ethics, 669 |
