1. Hesiod, Works And Days, 26, 109-126 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Empedocles • Love/Philotês (in Empedocles) • Muse in Empedocles • daimon, Empedoclean • empedocles, theology and epistemology in • eusebein, personified in Empedocles • madness, in Empedocles • prayer, Empedocles to the Muse • water in ritual purification, pure spring in Empedocles
Found in books: Fowler (2014), Plato in the Third Sophistic, 44; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201; Tor (2017), Mortal and Divine in Early Greek Epistemology, 318
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26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ.
109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 1
26 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ' None | sup>
26 A beggar bears his fellow-beggar spite,
109 Filling both land and sea, while every day'110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice – it is not possible to fight 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 1
26 They lived, with countless flocks of sheep, at ease ' None |
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2. Hesiod, Theogony, 26-28, 79, 191-193, 205-206, 783-804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, his Muse • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Muse in Empedocles • daimon, Empedoclean • empedocles, theology and epistemology in • eusebein, personified in Empedocles • god, gods, Empedoclean • madness, in Empedocles • prayer, Empedocles to the Muse • water in ritual purification, pure spring in Empedocles
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 75; Gee (2013), Aratus and the Astronomical Tradition, 33; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 207, 277, 284, 295, 304, 308; Long (2019), Immortality in Ancient Philosophy, 26; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94; Tor (2017), Mortal and Divine in Early Greek Epistemology, 319
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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
79 Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων.
191 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη'192 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193 ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον.
205 παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206 τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε.
783 καί ῥʼ ὅστις ψεύδηται Ὀλύμπια δώματʼ ἐχόντων, 784 Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι 785 τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρ 786 ψυχρόν, ὅτʼ ἐκ πέτρης καταλείβεται ἠλιβάτοιο 787 ὑψηλῆς· πολλὸν δὲ ὑπὸ χθονὸς εὐρυοδείης 788 ἐξ ἱεροῦ ποταμοῖο ῥέει διὰ νύκτα μέλαιναν 789 Ὠκεανοῖο κέρας· δεκάτη δʼ ἐπὶ μοῖρα δέδασται·
790 ἐννέα μὲν περὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης
791 δίνῃς ἀργυρέῃς εἱλιγμένος εἰς ἅλα πίπτει,
792 ἣ δὲ μίʼ ἐκ πέτρης προρέει μέγα πῆμα θεοῖσιν.
793 ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃ
794 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
795 κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν·
796 οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσον
797 βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος
798 στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει.
799 αὐτὰρ ἐπεὶ νοῦσον τελέσῃ μέγαν εἰς ἐνιαυτόν, 800 ἄλλος γʼ ἐξ ἄλλου δέχεται χαλεπώτερος ἄεθλος. 801 εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντων, 802 οὐδέ ποτʼ ἐς βουλὴν ἐπιμίσγεται οὐδʼ ἐπὶ δαῖτας 803 ἐννέα πάντα ἔτεα· δεκάτῳ δʼ ἐπιμίσγεται αὖτις 804 εἴρας ἐς ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσιν. ' None | sup>
26 of Helicon, and in those early day 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity,
79 Rose up. They to their father made their way,
191 At what he said vast Earth was glad at heart'192 And in an ambush set her child apart 193 And told him everything she had in mind.
205 And when the flinty sickle’s work was done, 206 Then Cronus cast into the surging sea
783 Than Heaven is above the earth; and thu 784 A brazen anvil would reach Tartaru 785 In nine full days and nights. A barricade 786 of bronze runs all around it, and the shade 787 of night about it spreads in a triple row 788 Just like a necklace; and above it grow 789 The roots of earth and of the barren sea.
790 The Titans there in dim obscurity
791 Are hidden by cloud-driving Zeus’ decree
792 In a dank setting at the boundary
793 of the wide earth. They may not leave this snare
794 Because bronze portals had been fitted there
795 By Lord Poseidon, and upon each side
796 A wall runs round it. There those three reside,
797 Great-souled Obriareus, Cottus and Gyes,
798 The faithful guardians and orderlie
799 of aegis-bearing Zeus, and there exist 800 The springs and boundaries, filled full of mist 801 And gloom, of Earth and Hell and the barren sea 802 And starry heaven, arranged sequentially, 803 Loathsome and dank, by each divinity 804 Detested: it’s a massive cavity, ' None |
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3. Homer, Iliad, 18.535 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • Empedocles, • daimon, Empedoclean • exile, in Empedocles • meat-eating, prohibited by Empedocles • myrrh, offering to Aphrodite in Empedocles • offerings, bloodless, in Empedocles • pollution, Empedocles on • sacrifice, animal, rejection of, Empedocles • sacrifices, Empedocles on • transmigration, in Empedocles • vegetarianism, and Empedocles
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 14; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 90
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18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,'' None | sup>
18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; '' None |
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4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • empedocles, on experience and wisdom • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9; Long (2019), Immortality in Ancient Philosophy, 22; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 68; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151, 244
| b7 And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice.""'' None |
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 233; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 179
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6. Herodotus, Histories, 2.81, 2.123, 2.123.1-2.123.2, 3.108-3.109, 4.29-4.30, 4.76-4.80 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, • Empedocles, and Aeschylus • Empedocles, influenced by mystic doctrine • Love/Philotês (in Empedocles) • Tomis, and Empedoclean elements • eschatology. See mystery initiations and entries under Empedocles, Euripides, Homer, Parmenides, Pindar, Pythagoras and the Pythagoreans, aethereal • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 129, 130; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 10; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 266; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 299; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 230; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 149; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 195; Tor (2017), Mortal and Divine in Early Greek Epistemology, 244; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 251; deJauregui (2010), Orphism and Christianity in Late Antiquity, 30, 161, 162
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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.123 τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.' 3.108 λέγουσι δὲ καὶ τόδε Ἀράβιοι, ὡς πᾶσα ἂν γῆ ἐπίμπλατο τῶν ὀφίων τούτων, εἰ μὴ γίνεσθαι κατʼ αὐτοὺς οἷόν τι κατὰ τὰς ἐχίδνας ἠπιστάμην γίνεσθαι. καί κως τοῦ θείου ἡ προνοίη, ὥσπερ καὶ οἰκός ἐστι, ἐοῦσα σοφή, ὅσα μὲν 1 ψυχήν τε δειλὰ καὶ ἐδώδιμα, ταῦτα μὲν πάντα πολύγονα πεποίηκε, ἵνα μὴ ἐπιλίπῃ κατεσθιόμενα, ὅσα δὲ σχέτλια καὶ ἀνιηρά, ὀλιγόγονα. τοῦτο μέν, ὅτι ὁ λαγὸς ὑπὸ παντὸς θηρεύεται θηρίου καὶ ὄρνιθος καὶ ἀνθρώπου, οὕτω δή τι πολύγονον ἐστί· ἐπικυΐσκεται μοῦνον πάντων θηρίων, καὶ τὸ μὲν δασὺ τῶν τέκνων ἐν τῇ γαστρὶ τὸ δὲ ψιλόν, τὸ δὲ ἄρτι ἐν τῇσι μήτρῃσι πλάσσεται, τὸ δὲ ἀναιρέεται. τοῦτο μὲν δὴ τοιοῦτο ἐστί· ἡ δὲ δὴ λέαινα ἐὸν ἰσχυρότατον καὶ θρασύτατον ἅπαξ ἐν τῷ βίῳ τίκτει ἕν· τίκτουσα γὰρ συνεκβάλλει τῷ τέκνῳ τὰς μήτρας. τὸ δὲ αἴτιον τούτου τόδε ἐστί· ἐπεὰν ὁ σκύμνος ἐν τῇ μητρὶ ἐὼν ἄρχηται διακινεόμενος, ὁ δὲ ἔχων ὄνυχας θηρίων πολλὸν πάντων ὀξυτάτους ἀμύσσει τὰς μήτρας, αὐξόμενός τε δὴ πολλῷ μᾶλλον ἐσικνέεται καταγράφων· πέλας τε δὴ ὁ τόκος ἐστί, καὶ τὸ παράπαν λείπεται αὐτέων ὑγιὲς οὐδέν. 3.109 ὣς δὲ καὶ οἱ ἔχιδναί τε καὶ οἱ ἐν Ἀραβίοισι ὑπόπτεροι ὄφιες εἰ ἐγίνοντο ὡς ἡ φύσις αὐτοῖσι ὑπάρχει, οὐκ ἂν ἦν βιώσιμα ἀνθρώποισι· νῦν δʼ ἐπεὰν θορνύωνται κατὰ ζεύγεα καὶ ἐν αὐτῇ ᾖ ὁ ἔρσην τῇ ἐκποιήσι, ἀπιεμένου αὐτοῦ τὴν γονὴν ἡ θήλεα ἅπτεται τῆς δειρῆς, καὶ ἐμφῦσα οὐκ ἀνιεῖ πρὶν ἂν διαφάγῃ. ὁ μὲν δὴ ἔρσην ἀποθνήσκει τρόπῳ τῷ εἰρημένῳ, ἡ δὲ θήλεα τίσιν τοιήνδε ἀποτίνει τῷ ἔρσενι· τῷ γονέι τιμωρέοντα ἔτι ἐν τῇ γαστρὶ ἐόντα τὰ τέκνα διεσθίει τὴν μητέρα, διαφαγόντα δὲ τὴν νηδὺν αὐτῆς οὕτω τὴν ἔκδυσιν ποιέεται. οἱ δὲ ἄλλοι ὄφιες ἐόντες ἀνθρώπων οὐ δηλήμονες τίκτουσί τε ᾠὰ καὶ ἐκλέπουσι πολλόν τι χρῆμα τῶν τέκνων. αἱ μέν νυν ἔχιδναι κατὰ πᾶσαν τὴν γῆν εἰσί, οἱ δὲ ὑπόπτεροι ὄφιες ἀθρόοι εἰσὶ ἐν τῇ Ἀραβίῃ καὶ οὐδαμῇ ἄλλῃ· κατὰ τοῦτο δοκέουσι πολλοὶ εἶναι.
4.29 δοκέει δέ μοι καὶ τὸ γένος τῶν βοῶν τὸ κόλον διὰ ταῦτα οὐ φύειν κέρεα αὐτόθι· μαρτυρέει δέ μοι τῇ γνώμῃ καὶ Ὁμήρου ἔπος ἐν Ὀδυσσείῃ ἔχον ὧδε, καὶ Λιβύην, ὅθι τʼ ἄρνες ἄφαρ κεραοὶ τελέθουσι, Hom. Od. 4.85 ὀρθῶς εἰρημένον, ἐν τοῖσι θερμοῖσι ταχὺ παραγίνεσθαι τὰ κέρεα, ἐν δὲ τοῖσι ἰσχυροῖσι ψύχεσι ἢ οὐ φύειν κέρεα τὰ κτήνεα ἀρχὴν ἡ φύοντα φύειν μόγις. 4.30 ἐνθαῦτα μέν νυν διὰ τὰ ψύχεα γίνεται ταῦτα. θωμάζω δέ ʽπροσθήκας γὰρ δή μοι ὁ λόγος ἐξ ἀρχῆς ἐδίζητὀ ὅτι ἐν τῇ Ἠλείῃ πάσῃ χώρῃ οὐ δυνέαται γίνεσθαι ἡμίονοι, οὔτε ψυχροῦ τοῦ χώρου ἐόντος οὔτε ἄλλου φανεροῦ αἰτίου οὐδενός. φασὶ δὲ αὐτοὶ Ἠλεῖοι ἐκ κατάρης τευ οὐ γίνεσθαι σφίσι ἡμιόνους, ἀλλʼ ἐπεὰν προσίῃ ἡ ὥρη κυΐσκεσθαι τὰς ἵππους, ἐξελαύνουσι ἐς τοὺς πλησιοχώρους αὐτάς, καὶ ἔπειτά σφι ἐν τῇ τῶν πέλας ἐπιεῖσι τοὺς ὄνους, ἐς οὗ ἂν σχῶσι αἱ ἵπποι ἐν γαστρί· ἔπειτα δὲ ἀπελαύνουσι.
4.76 ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν. 4.77 καίτοι τινὰ ἤδη ἤκουσα λόγον ἄλλον ὑπὸ Πελοποννησίων λεγόμενον, ὡς ὑπὸ τοῦ Σκυθέων βασιλέος Ἀνάχαρσις ἀποπεμφθεὶς τῆς Ἑλλάδος μαθητὴς γένοιτο, ὀπίσω τε ἀπονοστήσας φαίη πρὸς τὸν ἀποπέμψαντα Ἕλληνας πάντας ἀσχόλους εἶναι ἐς πᾶσαν σοφίην πλὴν Λακεδαιμονίων, τούτοισι δὲ εἶναι μούνοισι σωφρόνως δοῦναι τε καὶ δέξασθαι λόγον. ἀλλʼ οὗτος μὲν ὁ λόγος ἄλλως πέπλασται ὑπʼ αὐτῶν Ἑλλήνων, ὁ δʼ ὧν ἀνὴρ ὥσπερ πρότερον εἰρέθη διεφθάρη. 4.78 οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79 ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.80 ὡς δὲ μετὰ ταῦτα ἐξήλαυνε ὁ Σκύλης ἐς ἤθεα τὰ ἑωυτοῦ, οἱ Σκύθαι προστησάμενοι τὸν ἀδελφεὸν αὐτοῦ Ὀκταμασάδην, γεγονότα ἐκ τῆς Τήρεω θυγατρός, ἐπανιστέατο τῷ Σκύλῃ. ὁ δὲ μαθὼν τὸ γινόμενον ἐπʼ ἑωυτῷ καὶ τὴν αἰτίην διʼ ἣν ἐποιέετο, καταφεύγει ἐς τὴν Θρηίκην. πυθόμενος δὲ ὁ Ὀκταμασάδης ταῦτα ἐστρατεύετο ἐπὶ τὴν Θρηίκην. ἐπείτε δὲ ἐπὶ τῷ Ἴστρῳ ἐγένετο, ἠντίασάν μιν οἱ Θρήικες, μελλόντων δὲ αὐτῶν συνάψειν ἔπεμψε Σιτάλκης παρὰ τὸν Ὀκταμασάδην λέγων τοιάδε. “τι δεῖ ἡμέας ἀλλήλων πειρηθῆναι; εἶς μέν μευ τῆς ἀδελφεῆς παῖς, ἔχεις δέ μευ ἀδελφεόν. σὺ δέ μοι ἀπόδος τοῦτον, καὶ ἐγὼ σοὶ τὸν σὸν Σκύλην παραδίδωμι· στρατιῇ δὲ μήτε σὺ κινδυνεύσῃς μήτʼ ἐγώ.” ταῦτά οἱ πέμψας ὁ Σιτάλκης ἐπεκηρυκεύετο· ἦν γὰρ παρὰ τῷ Ὀκταμασάδη ἀδελφεὸς Σιτάλκεω πεφευγώς. ὁ δὲ Ὀκταμασάδης καταινέει ταῦτα, ἐκδοὺς δὲ τὸν ἑωυτοῦ μήτρωα Σιτάλκη ἔλαβε τὸν ἀδελφεὸν Σκύλην. καὶ Σιτάλκης μὲν παραλαβὼν τὸν ἀδελφεὸν ἀπήγετο, Σκύλεω δὲ Ὀκταμασάδης αὐτοῦ ταύτῃ ἀπέταμε τὴν κεφαλήν. οὕτω μὲν περιστέλλουσι τὰ σφέτερα νόμαια Σκύθαι, τοῖσι δὲ παρακτωμένοισι ξεινικοὺς νόμους τοιαῦτα ἐπιτίμια διδοῦσι.'' 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2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2.123.1 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.
2.123.2 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.
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.
3.108 The Arabians also say that the whole country would be full of these snakes if the same thing did not occur among them that I believe occurs among vipers. ,Somehow the forethought of God (just as is reasonable) being wise has made all creatures prolific that are timid and edible, so that they do not become extinct through being eaten, whereas few young are born to hardy and vexatious creatures. ,On the one hand, because the hare is hunted by every beast and bird and man, therefore it is quite prolific; alone of all creatures it conceives during pregcy; some of the unborn young are hairy, some still naked, some are still forming in the womb while others are just conceived. ,On the one hand there is this sort of thing, but on the other hand the lioness, that is so powerful and so bold, once in her life bears one cub; for in the act of bearing she casts her uterus out with her cub. The explanation of this is that when the cub first begins to stir in the mother, its claws, much sharper than those of any other creature, tear the uterus, and the more it grows the more it scratches and tears, so that when the hour of birth is near seldom is any of the uterus left intact. 3.109 So too if the vipers and the winged serpents of Arabia were born in the natural manner of serpents life would be impossible for men; but as it is, when they copulate, while the male is in the act of procreation and as soon as he has ejaculated his seed, the female seizes him by the neck, and does not let go until she has bitten through. ,The male dies in the way described, but the female suffers in return for the male the following punishment: avenging their father, the young while they are still within the womb gnaw at their mother and eating through her bowels thus make their way out. ,Other snakes, that do no harm to men, lay eggs and hatch out a vast number of young. The Arabian winged serpents do indeed seem to be numerous; but that is because (although there are vipers in every land) these are all in Arabia and are found nowhere else.
4.29 And in my opinion it is for this reason that the hornless kind of cattle grow no horns in Scythia. A verse of Homer in the 4.30 In Scythia, then, this happens because of the cold. But I think it strange (for it was always the way of my history to investigate excurses) that in the whole of Elis no mules can be conceived although the country is not cold, nor is there any evident cause. The Eleans themselves say that it is because of a curse that mules cannot be conceived among them; ,but whenever the season is at hand for the mares to conceive, they drive them into the countries of their neighbors, and then send the asses after them, until the mares are pregt, and then they drive them home again.' "
4.76 But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " '4.77 It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. ' "4.78 This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "4.80 After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. "' None |
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7. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 130; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 257; deJauregui (2010), Orphism and Christianity in Late Antiquity, 90
| 400c σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.'' None | 400c ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.'' None |
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8. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • Empedocles, writings • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 25, 73; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 130, 253; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 74, 255; Wolfsdorf (2020), Early Greek Ethics, 61
| 81a ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι 81b διδόναι· λέγει δὲ καὶ Πίνδαρος καὶ ἄλλοι πολλοὶ τῶν ποιητῶν ὅσοι θεῖοί εἰσιν. ἃ δὲ λέγουσιν, ταυτί ἐστιν· ἀλλὰ σκόπει εἴ σοι δοκοῦσιν ἀληθῆ λέγειν. φασὶ γὰρ τὴν ψυχὴν τοῦ ἀνθρώπου εἶναι ἀθάνατον, καὶ τοτὲ μὲν τελευτᾶν—ὃ δὴ ἀποθνῄσκειν καλοῦσι—τοτὲ δὲ πάλιν γίγνεσθαι, ἀπόλλυσθαι δʼ οὐδέποτε· δεῖν δὴ διὰ ταῦτα ὡς ὁσιώτατα διαβιῶναι τὸν βίον· οἷσιν γὰρ ἂν— Φερσεφόνα ποινὰν παλαιοῦ πένθεος δέξεται, εἰς τὸν ὕπερθεν ἅλιον κείνων ἐνάτῳ ἔτεϊ ἀνδιδοῖ ψυχὰς πάλιν,' ' None | 81a Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also 81b and many another poet of heavenly gifts. As to their words, they are these: mark now, if you judge them to be true. They say that the soul of man is immortal, and at one time comes to an end, which is called dying, and at another is born again, but never perishes. Consequently one ought to live all one’s life in the utmost holiness. For from whomsoever Persephone shall accept requital for ancient wrong, the souls of these she restores in the ninth year to the upper sun again; from them arise' ' None |
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9. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force)
Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 259; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 41; Long (2019), Immortality in Ancient Philosophy, 109; Wolfsdorf (2020), Early Greek Ethics, 57
| 82b ἀρετὴν ἐπιτετηδευκότες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ ἔθους τε καὶ μελέτης γεγονυῖαν ἄνευ φιλοσοφίας τε καὶ νοῦ;'97c ἀναγιγνώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦθ’ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν βέλτιστα ἔχῃ: εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου ὅπῃ γίγνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστιν ἢ εἶναι ἢ ' None | 82b by nature and habit, without philosophy or reason, the social and civil virtues which are called moderation and justice? How are these happiest? Don’t you see? Is it not likely that they pass again into some such social and gentle species as that of bees or of wasps or ants, or into the human race again, and that worthy men spring from them? Yes. And no one who has not been a philosopher and who is not wholly pure when he departs, is allowed to enter into the communion of the gods,'97c that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to ' None |
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10. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 69; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 168, 267, 323; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 257; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 561; deJauregui (2010), Orphism and Christianity in Late Antiquity, 341
| 530d ὡς ἐγᾦμαι. τὰ μὲν οὖν πάντα ἴσως ὅστις σοφὸς ἕξει εἰπεῖν· ἃ δὲ καὶ ἡμῖν προφανῆ, δύο. 600b συνουσίᾳ καὶ τοῖς ὑστέροις ὁδόν τινα παρέδοσαν βίου Ὁμηρικήν, ὥσπερ Πυθαγόρας αὐτός τε διαφερόντως ἐπὶ τούτῳ ἠγαπήθη, καὶ οἱ ὕστεροι ἔτι καὶ νῦν Πυθαγόρειον τρόπον ἐπονομάζοντες τοῦ βίου διαφανεῖς πῃ δοκοῦσιν εἶναι ἐν τοῖς ἄλλοις;' ' None | 530d according to my opinion. To enumerate them all will perhaps be the task of a wise man, but even to us two of them are apparent.” “What are they?” “In addition to astronomy, its counterpart, I replied.” “What is that?” “We may venture to suppose,” I said, “that as the eyes are framed for astronomy so the ears are framed, for the movements of harmony; and these are in some sort kindred sciences, as the Pythagoreans affirm and we admit, do we not, Glaucon?” “We do,” he said. 600b and transmitted to posterity a certain Homeric way of life just as Pythagoras was himself especially honored for this, and his successors, even to this day, denominating a certain way of life the Pythagorean, are distinguished among their contemporaries? No, nothing of this sort either is reported; for Creophylos, Socrates, the friend of Homer, would perhaps be even more ridiculous than his name as a representative of Homeric culture and education, if what is said about Homer is true. For the tradition is that Homer was completely neglected in his own lifetime by that friend of the flesh.' ' None |
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11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 153, 158; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 153, 158
| 45b τούτῳ πάσῃ τῇ τῆς ψυχῆς προνοίᾳ, καὶ διέταξαν τὸ μετέχον ἡγεμονίας τοῦτʼ εἶναι, τὸ κατὰ φύσιν πρόσθεν· τῶν δὲ ὀργάνων πρῶτον μὲν φωσφόρα συνετεκτήναντο ὄμματα, τοιᾷδε ἐνδήσαντες αἰτίᾳ. τοῦ πυρὸς ὅσον τὸ μὲν κάειν οὐκ ἔσχε, τὸ δὲ παρέχειν φῶς ἥμερον, οἰκεῖον ἑκάστης ἡμέρας, σῶμα ἐμηχανήσαντο γίγνεσθαι. τὸ γὰρ ἐντὸς ἡμῶν ἀδελφὸν ὂν τούτου πῦρ εἰλικρινὲς ἐποίησαν διὰ τῶν ὀμμάτων ῥεῖν λεῖον καὶ πυκνὸν ὅλον μέν, μάλιστα δὲ τὸ μέσον συμπιλήσαντες' 45c τῶν ὀμμάτων, ὥστε τὸ μὲν ἄλλο ὅσον παχύτερον στέγειν πᾶν, τὸ τοιοῦτον δὲ μόνον αὐτὸ καθαρὸν διηθεῖν. ὅταν οὖν μεθημερινὸν ᾖ φῶς περὶ τὸ τῆς ὄψεως ῥεῦμα, τότε ἐκπῖπτον ὅμοιον πρὸς ὅμοιον, συμπαγὲς γενόμενον, ἓν σῶμα οἰκειωθὲν συνέστη κατὰ τὴν τῶν ὀμμάτων εὐθυωρίαν, ὅπῃπερ ἂν ἀντερείδῃ τὸ προσπῖπτον ἔνδοθεν πρὸς ὃ τῶν ἔξω συνέπεσεν. ὁμοιοπαθὲς δὴ διʼ ὁμοιότητα πᾶν γενόμενον, ὅτου τε ἂν αὐτό 45d ποτε ἐφάπτηται καὶ ὃ ἂν ἄλλο ἐκείνου, τούτων τὰς κινήσεις διαδιδὸν εἰς ἅπαν τὸ σῶμα μέχρι τῆς ψυχῆς αἴσθησιν παρέσχετο ταύτην ᾗ δὴ ὁρᾶν φαμεν. ἀπελθόντος δὲ εἰς νύκτα τοῦ συγγενοῦς πυρὸς ἀποτέτμηται· πρὸς γὰρ ἀνόμοιον ἐξιὸν ἀλλοιοῦταί τε αὐτὸ καὶ κατασβέννυται, συμφυὲς οὐκέτι τῷ πλησίον ἀέρι γιγνόμενον, ἅτε πῦρ οὐκ ἔχοντι. παύεταί τε οὖν ὁρῶν, ἔτι τε ἐπαγωγὸν ὕπνου γίγνεται· σωτηρίαν γὰρ ἣν οἱ θεοὶ τῆς ὄψεως ἐμηχανήσαντο, τὴν τῶν βλεφάρων 67c μεγάλην δὲ τὴν πολλήν, ὅση δὲ ἐναντία, σμικράν. τὰ δὲ περὶ συμφωνίας αὐτῶν ἐν τοῖς ὕστερον λεχθησομένοις ἀνάγκη ῥηθῆναι. ' None | 45b and bound within it organs for all the forethought of the Soul; and they ordained that this, which is the natural front, should be the leading part. And of the organs they constructed first light-bearing eyes, and these they fixed in the face for the reason following. They contrived that all such fire as had the property not of burning but of giving a mild light should form a body akin to the light of every day. For they caused the pure fire within us, which is akin to that of day, to flow through the eyes in a smooth and dense stream;' 45c and they compressed the whole substance, and especially the center, of the eyes, so that they occluded all other fire that was coarser and allowed only this pure kind of fire to filter through. So whenever the stream of vision is surrounded by midday light, it flows out like unto like, and coalescing therewith it forms one kindred substance along the path of the eyes’ vision, wheresoever the fire which streams from within collides with an obstructing object without. And this substance, having all become similar in its properties because of its similar nature, 45d distributes the motions of every object it touches, or whereby it is touched, throughout all the body even unto the Soul, and brings about that sensation which we now term seeing. But when the kindred fire vanishes into night, the inner fire is cut off; for when it issues forth into what is dissimilar it becomes altered in itself and is quenched, seeing that it is no longer of like nature with the adjoining air, since that air is devoid of fire. Wherefore it leaves off seeing, and becomes also an inducement to sleep. For the eyelids —whose structure the Gods devised 67c and that large motion produces loud sound, and motion of the opposite kind soft sound. The subject of concords of sounds must necessarily be treated in a later part of our exposition. ' None |
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12. Sophocles, Antigone, 361 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 71; Wolfsdorf (2020), Early Greek Ethics, 532
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361 He has resource for everything. Lacking resource in nothing he strides towards what must come. From Death alone he shall procure no escape, but from baffling diseases he has devised flights.'' None |
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13. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force) • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Strife (Empedocles’ separating force)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 113, 118; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 153; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 113, 179; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 135; Wolfsdorf (2020), Early Greek Ethics, 56
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14. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles • Love (Empedoclean cosmic force)
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 37; Wolfsdorf (2020), Early Greek Ethics, 56
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15. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, in Empedocles • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Empedoclean traces in exilic corpus • Empedocles • Empedocles, • Empedocles, and Aeschylus • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Plato • Empedocles, and Pythagoreanism • Empedocles, and Xenophanes • Empedocles, cosmology and rebirth • Empedocles, daimonology and metempsychosis in • Empedocles, his Muse • Empedocles, his attitude to divine disclosure • Empedocles, ideas of consciousness in • Empedocles, influenced by mystic doctrine • Empedocles, on Golden Age • Empedocles, on daimones • Empedocles, on friendship • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Empedocles, the daimôn as material • Empedocles, writings • Empedokles • Love (Empedoclean cosmic force) • Love (Empedocles’ uniting force) • Love/Philotês (in Empedocles) • Ovid, and Empedocles • Pythagoras xxv, Empedocles on • Strife (Empedoclean cosmic force) • Strife (Empedocles’ separating force) • cosmology, Empedoclean • cults, for Empedokles • daimones, in Empedocles • empedocles, Love as epistemic object • empedocles, on experience and wisdom • empedocles, on perception and understanding • empedocles, rejecting animal sacrifice • empedocles, self-identity in • empedocles, theology and epistemology in • empedocles, views on religion and philosophy in his thought • friendship (philia), in Empedocles • god, gods, Empedoclean • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • psychē (soul), in Empedocles • sacrifice, in Empedocles • traditional gods, in Empedocles • wandering, in Empedocles
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27, 71, 72, 103, 104; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 12, 13; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 92, 122, 126, 129, 168, 253; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 63, 65; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 255, 266; Fowler (2014), Plato in the Third Sophistic, 44; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 42, 103, 233; Huffman (2019), A History of Pythagoreanism, 357; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 203, 210, 213, 268, 276, 277, 284, 287, 288, 304; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 73; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 294, 295; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 43, 179, 191, 271; Long (2019), Immortality in Ancient Philosophy, 23, 24, 25, 26, 27; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 105; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 71; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 26, 27; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 59; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 186, 195, 196; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 68; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151, 191, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 330, 331, 332, 333, 334, 335, 337, 344; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 36, 44; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 175, 319; Wolfsdorf (2020), Early Greek Ethics, 60, 61, 62, 63, 66, 67, 68, 69, 70, 71, 72, 532, 562, 572; deJauregui (2010), Orphism and Christianity in Late Antiquity, 96, 106, 107, 204, 337
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • Empedocles, writings • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196; Wolfsdorf (2020), Early Greek Ethics, 61
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17. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 158; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 158
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18. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, on daimones • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Strife (Empedoclean cosmic force) • daimones, in Empedocles • empedocles, on perception and understanding • thought, in Empedocles
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 153, 158; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 214, 219; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148; Tor (2017), Mortal and Divine in Early Greek Epistemology, 169; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 153, 158; Wolfsdorf (2020), Early Greek Ethics, 68
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19. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Empedocles • Ovid, and Empedocles
Found in books: Gee (2013), Aratus and the Astronomical Tradition, 29, 30; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
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20. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 561; Wolfsdorf (2020), Early Greek Ethics, 562
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21. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, his Muse • Empedokles • empedocles, theology and epistemology in
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 213; Tor (2017), Mortal and Divine in Early Greek Epistemology, 319
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22. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on Empedocles • Empedocles • Empedocles, Strife • Empedocles, chance • Empedocles, cosmology and rebirth • Empedocles, cyclical cosmogony • Empedocles, elements/roots • Empedocles, goodness • Empedocles, growth • Empedocles, mixture • Empedocles, regularities • Empedocles, separation • Empedocles, soul • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • killing, in Empedocles
Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 127, 129, 138, 141, 142, 144, 145, 147, 148, 151, 159; Kelsey (2021), Mind and World in Aristotle's De Anima 54; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 191; Wolfsdorf (2020), Early Greek Ethics, 65
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23. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 110; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 110
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24. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, and Hesiod • Empedocles, and Parmenides • Empedocles, and Xenophanes • Empedocles, daimonology and metempsychosis in • Empedocles, his Muse • empedocles, Love as epistemic object • empedocles, on perception and understanding • empedocles, theology and epistemology in
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 231; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 60; Tor (2017), Mortal and Divine in Early Greek Epistemology, 191, 319, 330, 331
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25. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, chance • Empedocles, cyclical cosmogony • Empedocles, goodness • Empedocles, mixture • Empedocles, separation • Empedocles, soul
Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 140, 144, 148; Huffman (2019), A History of Pythagoreanism, 244; Kelsey (2021), Mind and World in Aristotle's De Anima 9
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26. Cicero, On The Nature of The Gods, 1.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles • Love (Empedoclean cosmic force)
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 117; Wolfsdorf (2020), Early Greek Ethics, 56
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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. '' None |
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27. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 42; Long (2019), Immortality in Ancient Philosophy, 109
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28. Ovid, Fasti, 1.337-1.456 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Empedocles • Lucretius, compound adjectives as Empedoclean fingerprint • Ovid, and Empedocles
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 109; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 176, 177, 178, 179, 218
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1.337 ante, deos homini quod conciliare valeret, 1.338 far erat et puri lucida mica salis, 1.339 nondum pertulerat lacrimatas cortice murras 1.340 acta per aequoreas hospita navis aquas, 1.341 tura nec Euphrates nec miserat India costum, 1.342 nec fuerant rubri cognita fila croci. 1.343 ara dabat fumos herbis contenta Sabinis 1.344 et non exiguo laurus adusta sono. 1.345 si quis erat, factis prati de flore coronis 1.346 qui posset violas addere, dives erat. 1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero. 1.361 culpa sui nocuit, nocuit quoque culpa capellae: 1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves? 1.385 placat equo Persis radiis Hyperiona cinctum, 1.386 ne detur celeri victima tarda deo. 1.387 quod semel est triplici pro virgine caesa Dianae, 1.388 nunc quoque pro nulla virgine cerva cadit, 1.389 exta canum vidi Triviae libare Sapaeos, 1.390 et quicumque tuas accolit, Haeme, nives, 1.391 caeditur et rigido custodi ruris asellus; 1.392 causa pudenda quidem, sed tamen apta deo. 1.393 festa corymbiferi celebrabas, Graecia, Bacchi, 1.394 tertia quae solito tempore bruma refert. 1.395 di quoque cultores in idem venere Lyaei, 1.396 et quicumque iocis non alienus erat, 1.397 Panes et in Venerem Satyrorum prona iuventus, 1.398 quaeque colunt amnes solaque rura deae. 1.399 venerat et senior pando Silenus asello, 1.400 quique ruber pavidas inguine terret aves, 1.401 dulcia qui dignum nemus in convivia nacti 1.402 gramine vestitis accubuere toris, vina 1.403 vina dabat Liber, tulerat sibi quisque coronam, 1.404 miscendas parce rivus agebat aquas. 1.405 Naides effusis aliae sine pectinis usu, 1.406 pars aderant positis arte manuque comis: 1.407 illa super suras tunicam collecta ministrat, 1.408 altera dissuto pectus aperta sinu: 1.409 exserit haec humerum, vestem trahit illa per herbas, 1.410 impediunt teneros vincula nulla pedes, 1.411 hinc aliae Satyris incendia mitia praebent, 1.412 pars tibi, qui pinu tempora nexa geris, 1.413 te quoque, inextinctae Silene libidinis, urunt: 1.414 nequitia est, quae te non sinit esse senem. 1.415 at ruber, hortorum decus et tutela, Priapus 1.416 omnibus ex illis Lotide captus erat: 1.417 hanc cupit, hanc optat, sola suspirat in illa, 1.418 signaque dat nutu, sollicitatque notis, 1.419 fastus inest pulchris, sequiturque superbia formam: 1.420 irrisum voltu despicit illa suo. 1.421 nox erat, et vino somnum faciente iacebant 1.422 corpora diversis victa sopore locis. 1.423 Lotis in herbosa sub acernis ultima ramis, 1.424 sicut erat lusu fessa, quievit humo. 1.425 surgit amans animamque tenens vestigia furtim 1.426 suspenso digitis fert taciturna gradu, 1.427 ut tetigit niveae secreta cubilia nymphae, 1.428 ipsa sui flatus ne sonet aura, cavet, 1.429 et iam finitima corpus librabat in herba: 1.430 illa tamen multi plena soporis erat. 1.431 gaudet et, a pedibus tracto velamine, vota 1.432 ad sua felici coeperat ire via. 1.433 ecce rudens rauco Sileni vector asellus 1.434 intempestivos edidit ore sonos. 1.435 territa consurgit nymphe manibusque Priapum 1.436 reicit et fugiens concitat omne nemus; 1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo. 1.441 intactae fueratis aves, solacia ruris, 1.442 adsuetum silvis innocuumque genus, 1.443 quae facitis nidos et plumis ova fovetis 1.444 et facili dulces editis ore modos; 1.445 sed nil ista iuvant, quia linguae crimen habetis, 1.446 dique putant mentes vos aperire suas. 1.447 nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448 nunc penna veras, nunc datis ore notas, 1.449 tuta diu volucrum proles tum denique caesa est, 1.450 iuveruntque deos indicis exta sui. 1.451 ergo saepe suo coniunx abducta marito 1.452 uritur Idaliis alba columba focis; 1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas; 1.455 nocte deae Nocti cristatus caeditur ales, 1.456 quod tepidum vigili provocet ore diem.'' None | sup>
1.337 Cornmeal, and glittering grains of pure salt, 1.338 Were once the means for men to placate the gods. 1.339 No foreign ship had yet brought liquid myrrh 1.340 Extracted from tree’s bark, over the ocean waves: 1.341 Euphrates had not sent incense, nor India balm, 1.342 And the threads of yellow saffron were unknown. 1.343 The altar was happy to fume with Sabine juniper, 1.344 And the laurel burned with a loud crackling. 1.345 He was rich, whoever could add violet 1.346 To garlands woven from meadow flowers. 1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns. 1.361 The sow suffered for her crime, and the goat for hers: 1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar? 1.385 Persia propitiates Hyperion, crowned with rays, 1.386 With horses, no sluggish victims for the swift god. 1.387 Because a hind was once sacrificed to Diana the twin, 1.388 Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389 I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390 Whose homes border on your snows, Mount Haemus. 1.391 A young ass too is sacrificed to the erect rural guardian, 1.392 Priapus, the reason’s shameful, but appropriate to the god. 1.393 Greece, you held a festival of ivy-berried Bacchus, 1.394 That used to recur at the appointed time, every third winter. 1.395 There too came the divinities who worshipped him as Lyaeus, 1.396 And whoever else was not averse to jesting, 1.397 The Pans and the young Satyrs prone to lust, 1.398 And the goddesses of rivers and lonely haunts. 1.399 And old Silenus came on a hollow-backed ass, 1.400 And crimson Priapus scaring the timid birds with his rod. 1.401 Finding a grove suited to sweet entertainment, 1.402 They lay down on beds of grass covered with cloths. 1.403 Liber offered wine, each had brought a garland, 1.404 A stream supplied ample water for the mixing. 1.405 There were Naiads too, some with uncombed flowing hair, 1.406 Others with their tresses artfully bound. 1.407 One attends with tunic tucked high above the knee, 1.408 Another shows her breast through her loosened robe: 1.409 One bares her shoulder: another trails her hem in the grass, 1.410 Their tender feet are not encumbered with shoes. 1.411 So some create amorous passion in the Satyrs, 1.412 Some in you, Pan, brows wreathed in pine. 1.413 You too Silenus, are on fire, insatiable lecher: 1.414 Wickedness alone prevents you growing old. 1.415 But crimson Priapus, guardian and glory of gardens, 1.416 of them all, was captivated by Lotis: 1.417 He desires, and prays, and sighs for her alone, 1.418 He signals to her, by nodding, woos her with signs. 1.419 But the lovely are disdainful, pride waits on beauty: 1.420 She laughed at him, and scorned him with a look. 1.421 It was night, and drowsy from the wine, 1.422 They lay here and there, overcome by sleep. 1.423 Tired from play, Lotis rested on the grassy earth, 1.424 Furthest away, under the maple branches. 1.425 Her lover stood, and holding his breath, stole 1.426 Furtively and silently towards her on tiptoe. 1.427 Reaching the snow-white nymph’s secluded bed, 1.428 He took care lest the sound of his breath escaped. 1.429 Now he balanced on his toes on the grass nearby: 1.430 But she was still completely full of sleep. 1.431 He rejoiced, and drawing the cover from her feet, 1.432 He happily began to have his way with her. 1.433 Suddenly Silenus’ ass braying raucously, 1.434 Gave an untimely bellow from its jaws. 1.435 Terrified the nymph rose, pushed Priapus away, 1.436 And, fleeing, gave the alarm to the whole grove. 1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god. 1.441 You were chaste once, you birds, a rural solace, 1.442 You harmless race that haunt the woodlands, 1.443 Who build your nests, warm your eggs with your wings, 1.444 And utter sweet measures from your ready beaks, 1.445 But that is no help to you, because of your guilty tongues, 1.446 And the gods’ belief that you reveal their thoughts. 1.447 Nor is that false: since the closer you are to the gods, 1.448 The truer the omens you give by voice and flight. 1.449 Though long untouched, birds were killed at last, 1.450 And the gods delighted in the informers’ entrails. 1.451 So the white dove, torn from her mate, 1.452 Is often burned in the Idalian flames: 1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter: 1.455 The cock is sacrificed at night to the Goddess, Night, 1.456 Because he summons the day with his waking cries,'' None |
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29. Ovid, Metamorphoses, 1.430-1.433 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Empedoclean epos • Empedocles, • Tomis, and Empedoclean elements
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 167; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 262, 337
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1.430 Quippe ubi temperiem sumpsere umorque calorque, 1.431 concipiunt, et ab his oriuntur cuncta duobus; 1.432 cumque sit ignis aquae pugnax, vapor umidus omnes 1.433 res creat, et discors concordia fetibus apta est.'' None | sup>
1.430 one helpless woman left of myriads lone, 1.431 both innocent and worshiping the Gods, 1.432 he scattered all the clouds; he blew away 1.433 the great storms by the cold northwind.'' None |
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30. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Empedocles • Empedocles, as stand-in for Lucretius • Empedocles, death on Etna • Horace, Empedocles in Ars poetica • Lucretius, Empedocles as surrogate for • immortality, Empedocles’ wish for • suicide, of Empedocles (according to Horace)
Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 134, 135; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 166, 167, 168; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 303
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31. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arnold, Matthew, ‘Empedocles on Etna’ • Empedoclean epos • Empedoclean traces in exilic corpus • Empedocles • Empedocles, • Empedocles, as stand-in for Lucretius • Empedocles, death on Etna • Empedocles, in Matthew Arnold’s ‘Empedocles on Etna’ • Horace, Empedocles in Ars poetica • Lucretius, Empedocles as surrogate for • Ovid, and Empedocles • Sicily, Empedocles’ birthplace • suicide, of Empedocles (according to Horace)
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 111, 150, 157; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 154; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 42, 104, 109, 110, 121, 233, 234; Gee (2013), Aratus and the Astronomical Tradition, 54; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 143, 144; Jenkyns (2013), God, Space, and City in the Roman Imagination, 222; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 134, 135, 166; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 341; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 169; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 36, 62; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 168, 169, 240, 303, 315, 316, 339
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32. Plutarch, On The Eating of Flesh I, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • daimon, Empedoclean • necessity, in Empedocles • oath-breaking, in Empedocles • oracle, in Empedocles • sacrifice, animal, rejection of, Empedocles • transmigration, in Empedocles
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 122; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 163; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 84; deJauregui (2010), Orphism and Christianity in Late Antiquity, 76, 356
| 996b is no worse than he who slaughters it outright. But it seems that we are more observant of acts contrary to convention than of those that are contrary to nature. In that place, then, Imade my remarks in a popular vein. Istill hesitate, however, to attempt a discussion of the principle underlying my opinion, great as it is, and mysterious and incredible, as Plato says, with merely clever men of mortal opinions, just as a steersman hesitates to shift his course in the midst of a storm, or a playwright to raise his god from the machine in the midst of a play. Yet perhaps it is not unsuitable to set the pitch and announce the theme by quoting some verses of Empedocles. ... By these lines he means, though he does not say so directly, that human souls are imprisoned in mortal bodies as a punishment for murder, the eating of animal flesh, and cannibalism.' ' None |
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33. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Love (Empedocles’ uniting force) • Plutarch, on Empedocles daimon • Strife (Empedocles’ separating force) • daimon, Empedoclean • exile, in Empedocles • necessity, in Empedocles • oath-breaking, in Empedocles • oracle, in Empedocles • psyche as seat of purity/impurity, equivalent to Empedocles daimon • sacrifice, animal, rejection of, Empedocles • sin, in Empedocles • supplication, in Empedocles • transmigration, in Empedocles
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 83, 84, 88
| 607c but by coming to Thebes expatriated his \'descendant,\' Euhius Dionysus, Rouser of women, Him that is adored in frenzy"? Now as to the matters at which Aeschylus hinted darkly when he said And pure Apollo, god exiled from heaven "let my lips" in the words of Herodotus "be sealed"; Empedocles, however, when beginning the presentation of his philosophy, says by way of prelude: Alaw there is, an oracle of Doom, of old enacted by the assembled gods, That if a Daemon â\x80\x94 such as live for agesâ\x80\x94 Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest: such is the path Itread,'' None |
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34. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, on friendship • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • cosmology, Empedoclean • friendship (philia), in Empedocles
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 231; Wolfsdorf (2020), Early Greek Ethics, 572
| 370d the one of whom is harsh and contentious, and the other mild and tutelary. Observe also that the philosophers are in agreement with these; for Heracleitus without reservation styles War "the Father and King and Lord of all," and he says that when Homer prays that Strife may vanish from the ranks of the gods and of mortals, he fails to note that he is invoking a curse on the origin of all things, since all things originate from strife and antagonism; also Heracleitus says that the Sun will not transgress his appropriate bounds, otherwise the stern-eyed maidens, ministers of Justice, will find him out.'' None |
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35. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, on Empedocles • Empedocles • Empedocles, cosmology and rebirth • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • cosmology, Empedoclean • metempsychosis (transmigration of soul, reincarnation), in Empedocles
Found in books: Horkey (2019), Cosmos in the Ancient World, 39; Wolfsdorf (2020), Early Greek Ethics, 64
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36. Lucian, The Passing of Peregrinus, 33 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Empedocles,
Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 71; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 184
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33 He had lived like Heracles: like Heracles he must die, and mingle with the upper air. '’Tis my aim,' he continued, 'to benefit mankind; to teach them how contemptible a thing is death. To this end, the world shall be my Philoctetes.' The simpler souls among his audience wept, crying 'Live, Proteus; live for Greece! ' Others were of sterner stuff, and expressed hearty approval of his determination. This discomposed the old man considerably. His idea had been that they would never let him go near the pyre; that they would all cling about him and insist on his continuing a compulsory existence. He had the complexion of a corpse before: but this wholly unexpected blow of approbation made him turn several degrees paler: he trembled–and broke off."" None |
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37. Pausanias, Description of Greece, 9.8.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles • Empedokles
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 282
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9.8.2 ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν.'' None | sup>
9.8.2 Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad.'' None |
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38. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, prohibition on killing • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • sacrifice, in Empedocles
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Wolfsdorf (2020), Early Greek Ethics, 62
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39. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Empedocles
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 264; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 428
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40. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in
Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 238; deJauregui (2010), Orphism and Christianity in Late Antiquity, 106
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41. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, • Empedocles, cosmology and rebirth • Empedocles, on daimones • Love (Empedocles’ uniting force) • Strife (Empedocles’ separating force) • daimones, in Empedocles • killing, in Empedocles
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 154; Wolfsdorf (2020), Early Greek Ethics, 66; deJauregui (2010), Orphism and Christianity in Late Antiquity, 107
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42. Diogenes Laertius, Lives of The Philosophers, 8.5, 8.30, 8.32, 8.36, 8.77, 9.20 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Empedocles • Empedocles, and Pythagoreanism • Empedocles, cosmology and rebirth • Empedocles, on daimones • Empedocles, prohibition on killing • Empedocles, psychology and embryology • Empedocles, writings • Empedokles • Love (Empedoclean cosmic force) • Strife (Empedoclean cosmic force) • daimon, Empedoclean • daimones, in Empedocles • empedocles, on experience and wisdom • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • psychē (soul), in Empedocles • transmigration, in Empedocles
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 418, 561; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 33; Long (2019), Immortality in Ancient Philosophy, 22; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 79; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 77, 110; Wolfsdorf (2020), Early Greek Ethics, 61, 70, 562
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8.5 When Euphorbus died, his soul passed into Hermotimus, and he also, wishing to authenticate the story, went up to the temple of Apollo at Branchidae, where he identified the shield which Menelaus, on his voyage home from Troy, had dedicated to Apollo, so he said: the shield being now so rotten through and through that the ivory facing only was left. When Hermotimus died, he became Pyrrhus, a fisherman of Delos, and again he remembered everything, how he was first Aethalides, then Euphorbus, then Hermotimus, and then Pyrrhus. But when Pyrrhus died, he became Pythagoras, and still remembered all the facts mentioned.
8.30 The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible.
8.32 The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.' "
8.36 This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp !" 8.77 The sun he calls a vast collection of fire and larger than the moon; the moon, he says, is of the shape of a quoit, and the heaven itself crystalline. The soul, again, assumes all the various forms of animals and plants. At any rate he says:Before now I was born a boy and a maid, a bush and a bird, and a dumb fish leaping out of the sea.His poems On Nature and Purifications run to 5000 lines, his Discourse on Medicine to 600. of the tragedies we have spoken above.
9.20 He also said that the mass of things falls short of thought; and again that our encounters with tyrants should be as few, or else as pleasant, as possible. When Empedocles remarked to him that it is impossible to find a wise man, Naturally, he replied, for it takes a wise man to recognize a wise man. Sotion says that he was the first to maintain that all things are incognizable, but Sotion is in error.One of his poems is The Founding of Colophon, and another The Settlement of a Colony at Elea in Italy, making 2000 lines in all. He flourished about the 60th Olympiad. That he buried his sons with his own hands like Anaxagoras is stated by Demetrius of Phalerum in his work On Old Age and by Panaetius the Stoic in his book of Cheerfulness. He is believed to have been sold into slavery by ... and to have been set free by the Pythagoreans Parmeniscus and Orestades: so Favorinus in the first book of his Memorabilia. There was also another Xenophanes, of Lesbos, an iambic poet.Such were the sporadic philosophers.'' None |
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43. Porphyry, On Abstinence, 2.28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • pollution, Empedocles on • sacrifices, Empedocles on
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69
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2.28 28.The truth of this may also be perceived from the altar which is even now preserved about Delos, which, because no animal is brought to, or is sacrificed upon it, is called the altar of the pious. So that the inhabitants not only abstain from sacrificing animals, but they likewise conceive, that those who established, are similarly pious with those who use the altar. Hence, the Pythagoreans having adopted this mode of sacrifice, abstained from animal food through the whole of life. But when they distributed to the Gods a certain animal instead of themselves, they merely tasted of it, living in reality without touching other |61 animals. We, however, do not act after this manner; but being filled with animal diet, we have arrived at this manifold illegality in our life by slaughtering animals, and using them for food. For neither is it proper that the altars of the Gods should be defiled with murder, nor that food of this kind should be touched by men, as neither is it fit that men should eat one another; but the precept which is still preserved at Athens, should be obeyed through the whole of life. |
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44. Porphyry, Life of Pythagoras, 19, 30-31, 36 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite, of Empedocles • Empedocles • Empedocles, and Pythagoreanism • Empedocles, daimonology and metempsychosis in • Empedocles, prohibition on killing • Empedocles, writings • Love/Philotês (in Empedocles) • Pythagoras xxv, Empedocles on • empedocles, on experience and wisdom • empedocles, theology and epistemology in • killing, in Empedocles • metempsychosis (transmigration of soul, reincarnation), in Empedocles • pollution, Empedocles on • sacrifices, Empedocles on
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 129, 163; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 210; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 71; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151, 323; Wolfsdorf (2020), Early Greek Ethics, 60, 61
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19 Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece. 30 He soothed the passions of the soul and body by rhythms, songs and incantations. These he adapted and applied to his friends. He himself could hear the harmony of the Universe, and understood the universal music of the spheres, and of the stars which move in concert with them, and which we cannot hear because of the limitations of our weak nature. This is testified to by these characteristic verses of Empedocles: "Amongst these was one in things sublimest skilled,His mind with all the wealth of learning filled, Whatever sages did invent, he sought;And whilst his thoughts were on this work intent,All things existent, easily he viewed,Through ten or twenty ages making search." 31 Indicating by sublimest things, and, he surveyed all existent things, and the wealth of the mind, and the like, Pythagoras \'s constitution of body, mind, seeing, hearing and understanding, which was exquisite, and surpassingly accurate, Pythagoras affirmed that the nine Muses were constituted by the sounds made by the seven planets, the sphere of the fixed stars, and that which is opposed to our earth, called "anti-earth." He called Mnemosyne, or Memory, the composition, symphony and connexion of then all, which is eternal and unbegotten as being composed of all of them.
36 When Pythagoras sacrificed to the Gods, he did not use offensive profusion, but offered no more than barley bread, cakes and myrrh; least of all, animals, unless perhaps cocks and pigs. When he discovered the proposition that the square on the hypotenuse of a right angled triangle was equal to the squares on the sides containing the right angle, he is said to have sacrificed an ox, although the more accurate say that this ox was made of flour. |
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45. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in
Found in books: Huffman (2019), A History of Pythagoreanism, 357; Tor (2017), Mortal and Divine in Early Greek Epistemology, 238
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46. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Empedocles • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine
Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 246; deJauregui (2010), Orphism and Christianity in Late Antiquity, 356
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47. Vergil, Georgics, 1.24-1.42, 2.483-2.486, 2.513, 2.532-2.537, 4.295-4.314, 4.549-4.551
Tagged with subjects: • Empedocles • Ovid, and Empedocles • immortality, Empedocles’ wish for • suicide, of Empedocles (according to Horace)
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 19, 42, 110; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 168; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171, 172, 174, 177, 178
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1.24 tuque adeo, quem mox quae sint habitura deorum 1.25 concilia, incertum est, urbisne invisere, Caesar, 1.26 terrarumque velis curam et te maximus orbis 1.27 auctorem frugum tempestatumque potentem 1.28 accipiat, cingens materna tempora myrto, 1.29 an deus inmensi venias maris ac tua nautae 1.30 numina sola colant, tibi serviat ultima Thule 1.31 teque sibi generum Tethys emat omnibus undis, 1.32 anne novum tardis sidus te mensibus addas, 1.33 qua locus Erigonen inter Chelasque sequentis 1.34 panditur—ipse tibi iam bracchia contrahit ardens 1.35 Scorpius et caeli iusta plus parte reliquit— 1.36 quidquid eris,—nam te nec sperant Tartara regem 1.37 nec tibi regdi veniat tam dira cupido, 1.38 quamvis Elysios miretur Graecia campos 1.39 nec repetita sequi curet Proserpina matrem— 1.40 da facilem cursum atque audacibus adnue coeptis 1.41 ignarosque viae mecum miseratus agrestis 1.42 ingredere et votis iam nunc adsuesce vocari.
2.483 Sin, has ne possim naturae accedere partis, 2.484 frigidus obstiterit circum praecordia sanguis: 2.485 rura mihi et rigui placeant in vallibus amnes, 2.486 flumina amem silvasque inglorius. O ubi campi
2.513 Agricola incurvo terram dimovit aratro:
2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis,
4.295 Exiguus primum atque ipsos contractus in usus 4.296 eligitur locus; hunc angustique imbrice tecti 4.297 parietibusque premunt artis et quattuor addunt, 4.298 quattuor a ventis obliqua luce fenestras. 4.299 Tum vitulus bima curvans iam cornua fronte 4.300 quaeritur; huic geminae nares et spiritus oris 4.301 multa reluctanti obstruitur, plagisque perempto 4.302 tunsa per integram solvuntur viscera pellem. 4.303 Sic positum in clauso linquunt et ramea costis 4.304 subiciunt fragmenta, thymum casiasque recentes. 4.305 Hoc geritur Zephyris primum impellentibus undas, 4.306 ante novis rubeant quam prata coloribus, ante 4.307 garrula quam tignis nidum suspendat hirundo. 4.308 Interea teneris tepefactus in ossibus umor 4.309 aestuat et visenda modis animalia miris, 4.310 trunca pedum primo, mox et stridentia pennis, 4.311 miscentur tenuemque magis magis aera carpunt, 4.312 donec, ut aestivis effusus nubibus imber, 4.313 erupere aut ut nervo pulsante sagittae, 4.314 prima leves ineunt si quando proelia Parthi.
4.549 ad delubra venit, monstratas excitat aras, 4.550 quattuor eximios praestanti corpore tauros 4.551 ducit et intacta totidem cervice iuvencas.'' None | sup>
1.24 Minerva, from whose hand the olive sprung; 1.25 And boy-discoverer of the curved plough; 1.26 And, bearing a young cypress root-uptorn, 1.27 Silvanus, and Gods all and Goddesses, 1.28 Who make the fields your care, both ye who nurse 1.29 The tender unsown increase, and from heaven' "1.30 Shed on man's sowing the riches of your rain:" '1.31 And thou, even thou, of whom we know not yet 1.32 What mansion of the skies shall hold thee soon,' "1.33 Whether to watch o'er cities be thy will," '1.34 Great Caesar, and to take the earth in charge, 1.35 That so the mighty world may welcome thee 1.36 Lord of her increase, master of her times,' "1.37 Binding thy mother's myrtle round thy brow," "1.38 Or as the boundless ocean's God thou come," '1.39 Sole dread of seamen, till far 1.40 Before thee, and Tethys win thee to her son 1.41 With all her waves for dower; or as a star 1.42 Lend thy fresh beams our lagging months to cheer,
2.483 Dance in their tipsy frolic. Furthermore 2.484 The Ausonian swains, a race from 2.485 Make merry with rough rhymes and boisterous mirth, 2.486 Grim masks of hollowed bark assume, invoke
2.513 Twice doth the thickening shade beset the vine,
2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu
4.295 Alive they soar, and mount the heights of heaven. 4.296 If now their narrow home thou wouldst unseal, 4.297 And broach the treasures of the honey-house, 4.298 With draught of water first toment thy lips, 4.299 And spread before thee fumes of trailing smoke. 4.300 Twice is the teeming produce gathered in, 4.301 Twofold their time of harvest year by year, 4.302 Once when Taygete the Pleiad uplift 4.303 Her comely forehead for the earth to see, 4.304 With foot of scorn spurning the ocean-streams, 4.305 Once when in gloom she flies the watery Fish, 4.306 And dips from heaven into the wintry wave. 4.307 Unbounded then their wrath; if hurt, they breathe 4.308 Venom into their bite, cleave to the vein 4.309 And let the sting lie buried, and leave their live 4.310 Behind them in the wound. But if you dread 4.311 Too rigorous a winter, and would fain 4.312 Temper the coming time, and their bruised heart 4.313 And broken estate to pity move thy soul, 4.314 Yet who would fear to fumigate with thyme,
4.549 The watery folk that people the waste sea 4.550 Sprinkled the bitter brine-dew far and wide. 4.551 Along the shore in scattered groups to feed'' None |
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48. None, None, nan
Tagged with subjects: • Empedocles • Empedocles, daimonology and metempsychosis in • empedocles, on experience and wisdom • empedocles, rejecting animal sacrifice • empedocles, theology and epistemology in
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 102; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 179; Tor (2017), Mortal and Divine in Early Greek Epistemology, 322, 323
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49. None, None, nan
Tagged with subjects: • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Empedocles • Love (Empedocles’ uniting force)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 67, 71, 143; deJauregui (2010), Orphism and Christianity in Late Antiquity, 187
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