1. Homer, Odyssey, 1.1, 10.330 (8th cent. BCE - 7th cent. BCE)
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2. Antisthenes, Fragments, 71, 77, 90, 51 (5th cent. BCE - 4th cent. BCE)
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3. Antisthenes, Fragments, 51, 71, 77, 90, 195 (5th cent. BCE - 4th cent. BCE)
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4. Aristophanes, Clouds, 628-803, 816-828, 830, 833, 844-846, 862, 882-888, 627 (5th cent. BCE - 4th cent. BCE)
| 627. μὰ τὴν ̓Αναπνοὴν μὰ τὸ Χάος μὰ τὸν ̓Αέρα | |
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5. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
| 30c. to die many times over. Do not make a disturbance, men of Athens ; continue to do what I asked of you, not to interrupt my speech by disturbances, but to hear me; and I believe you will profit by hearing. Now I am going to say some things to you at which you will perhaps cry out; but do not do so by any means. For know that if you kill me, I being such a man as I say I am, you will not injure me so much as yourselves; for neither Meletus nor Anytus could injure me; |
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6. Xenophon, Memoirs, 1.2.19, 4.6 (5th cent. BCE - 4th cent. BCE)
| 1.2.19. But many self-styled lovers of wisdom may reply: A just man can never become unjust; a prudent man can never become wanton; in fact no one having learned any kind of knowledge can become ignorant of it. I do not hold with this view. Cyropaedia VII. v. 75. Against Antisthenes. I notice that as those who do not train the body cannot perform the functions proper to the body, so those who do not train the soul cannot perform the functions of the soul: for they cannot do what they ought to do nor avoid what they ought not to do. |
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7. Xenophon, Symposium, 4.64 (5th cent. BCE - 4th cent. BCE)
| 4.64. It is the witnessing of your talent at achieving such a result that makes me judge you an excellent go-between. For the man who can recognize those who are fitted to be mutually helpful and can make them desire one another’s acquaintance, that man, in my opinion, could also create friendship between cities and arrange suitable marriages, and would be a very valuable acquisition as friend or ally for both states and individuals. But you got indigt, as if you had received an affront, when I said that you were a good go-between. But, indeed, that is all over now, he replied; for with this power mine I shall find my soul chock-full of riches. And so this round of discourse was brought to a close. |
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8. Aeschines, Letters, 1.173 (4th cent. BCE - 4th cent. BCE)
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9. Antisthenes of Rhodes, Fragments, 51, 71, 77, 90, 195 (3rd cent. BCE - 2nd cent. BCE)
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10. Polybius, Histories, 9.10.1 (2nd cent. BCE - 2nd cent. BCE)
| 9.10.1. A city is not adorned by external splendours, but by the virtue of its inhabitants. . . . |
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11. Plutarch, How To Profit By One'S Enemies, None (1st cent. CE - 2nd cent. CE)
| 89b. By babbling thoughtless talk is wont to hear Against his will the words he willing speaks. There may be, then, so much that is profitable and useful in reviling one's enemy; but no less profit lies in the alternative of being reviled oneself and ill spoken of by one's enemies. Hence Antisthenes was quite right in saying that, as a matter of self-preservation, men have need of true friends or else of ardent enemies; for the first by admonition, and the second by reviling, turn them from error. But since friendship's voice has nowadays become thin and weak when it comes to frank speaking, while its flattery is voluble and its admonition mute |
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12. Plutarch, Lycurgus, 30 (1st cent. CE - 2nd cent. CE)
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13. Diogenes Laertius, Lives of The Philosophers, 6.11-6.12, 6.27, 6.59, 6.103 (3rd cent. CE - 3rd cent. CE)
| 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 6.27. Being asked where in Greece he saw good men, he replied, Good men nowhere, but good boys at Lacedaemon. When one day he was gravely discoursing and nobody attended to him, he began whistling, and as people clustered about him, he reproached them with coming in all seriousness to hear nonsense, but slowly and contemptuously when the theme was serious. He would say that men strive in digging and kicking to outdo one another, but no one strives to become a good man and true. 6.59. When some one expressed astonishment at the votive offerings in Samothrace, his comment was, There would have been far more, if those who were not saved had set up offerings. But others attribute this remark to Diagoras of Melos. To a handsome youth, who was going out to dinner, he said, You will come back a worse man. When he came back and said next day, I went and am none the worse for it, Diogenes said, Not Worse-man (Chiron), but Lax-man (Eurytion). He was asking alms of a bad-tempered man, who said, Yes, if you can persuade me. If I could have persuaded you, said Diogenes, I would have persuaded you to hang yourself. He was returning from Lacedaemon to Athens; and on some one asking, Whither and whence? he replied, From the men's apartments to the women's. 6.103. Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences. |
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14. Aeschines, Or., 1.173
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