1. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 548| 628b. ἢ πρὸς πόλεμον τὸν ἐν αὐτῇ γιγνόμενον ἑκάστοτε, ἣ δὴ καλεῖται στάσις; ὃν μάλιστα μὲν ἅπας ἂν βούλοιτο μήτε γενέσθαι ποτὲ ἐν ἑαυτοῦ πόλει γενόμενόν τε ὡς τάχιστα ἀπαλλάττεσθαι. ΚΛ. δῆλον ὅτι πρὸς τοῦτον. ΑΘ. πότερα δὲ ἀπολομένων αὖ τῶν ἑτέρων εἰρήνην τῆς στάσεως γενέσθαι, νικησάντων δὲ ποτέρων, δέξαιτʼ ἄν τις, μᾶλλον ἢ φιλίας τε καὶ εἰρήνης ὑπὸ διαλλαγῶν γενομένης, οὕτω τοῖς ἔξωθεν πολεμίοις προσέχειν ἀνάγκην εἶναι τὸν | 628b. rather than to the internal war, whenever it occurs, which goes by the name of civil strife? For this is a war as to which it would be the desire of every man that, if possible, it should never occur in his own State, and that, if it did occur, it should come to as speedy an end as possible. Clin. Evidently he would have regard to civil war. Ath. And would anyone prefer that the citizens should be obliged to devote their attention to external enemies after internal concord had been secured by the destruction of one section and the victory of their opponents rather than after the establishment of friendship and peace |
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2. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 552| 92d. Μένων ἀφικόμενος μοχθηρὸς γένοιτο—οὗτοι μὲν γάρ, εἰ σὺ βούλει, ἔστων οἱ σοφισταί—ἀλλὰ δὴ ἐκείνους εἰπὲ ἡμῖν, καὶ τὸν πατρικὸν τόνδε ἑταῖρον εὐεργέτησον φράσας αὐτῷ παρὰ τίνας ἀφικόμενος ἐν τοσαύτῃ πόλει τὴν ἀρετὴν ἣν νυνδὴ ἐγὼ διῆλθον γένοιτʼ ἂν ἄξιος λόγου. ΑΝ. τί δὲ αὐτῷ οὐ σὺ ἔφρασας; ΣΩ. ἀλλʼ οὓς μὲν ἐγὼ ᾤμην διδασκάλους τούτων εἶναι, εἶπον, ἀλλὰ τυγχάνω οὐδὲν λέγων, ὡς σὺ φῄς· καὶ ἴσως τὶ | 92d. whose lessons would make Meno wicked; let us grant, if you will, that they are the sophists: I only ask you to tell us, and do Meno a service as a friend of your family by letting him know, to whom in all this great city he should apply in order to become eminent in the virtue which I described just now. An. Why not tell him yourself? Soc. I did mention to him the men whom I supposed to be teachers of these things; but I find, from what you say, that I am quite off the track, |
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3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 544| 424a. δεῖ ταῦτα κατὰ τὴν παροιμίαν πάντα ὅτι μάλιστα κοινὰ τὰ φίλων ποιεῖσθαι. | 424a. and the procreation of children and all that sort of thing should be made as far as possible the proverbial goods of friends that are common. Yes, that would be the best way, he said. And, moreover, said I, the state, if it once starts well, proceeds as it were in a cycle of growth. I mean that a sound nurture and education if kept up creates good natures in the state, and sound natures in turn receiving an education of this sort develop into better men than their predecessor |
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4. Aristophanes, Birds, 142 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 552| 142. οὐκ ὠρχιπέδισας, ὢν ἐμοὶ πατρικὸς φίλος.” | |
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5. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 143| 46c. καὶ τοὺς αὐτοὺς πρεσβεύω καὶ τιμῶ οὕσπερ καὶ πρότερον· ὧν ἐὰν μὴ βελτίω ἔχωμεν λέγειν ἐν τῷ παρόντι, εὖ ἴσθι ὅτι οὐ μή σοι συγχωρήσω, οὐδʼ ἂν πλείω τῶν νῦν παρόντων ἡ τῶν πολλῶν δύναμις ὥσπερ παῖδας ἡμᾶς μορμολύττηται, δεσμοὺς καὶ θανάτους ἐπιπέμπουσα καὶ χρημάτων ἀφαιρέσεις. πῶς οὖν ἂν μετριώτατα σκοποίμεθα αὐτά; εἰ πρῶτον μὲν τοῦτον τὸν λόγον ἀναλάβοιμεν, ὃν σὺ λέγεις περὶ τῶν δοξῶν. πότερον καλῶς ἐλέγετο ἑκάστοτε ἢ οὔ, | |
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| 6. Hippocrates, Internal Affections, 32.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 552 |
| 7. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 539 |
| 8. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 544 |
| 9. Aristoxenus, Fragments, 19.50.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 552 |
| 10. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 547, 548, 549, 550 |
| 11. Aristotle, Athenian Constitution, 28.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 552 |
| 12. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 549 |
| 13. Cicero, On Friendship, 4.16, 10.34, 16.60, 23.88, 24.89, 25.91 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 541, 548, 550 |
14. Cicero, On Duties, 1.56 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 541| 1.56. Et quamquam omnis virtus nos ad se allicit facitque, ut eos diligamus, in quibus ipsa inesse videatur, tamen iustitia et liberalitas id maxime efficit. Nihil autem est amabilius nec copulatius quam morum similitudo bonorum; in quibus enim eadem studia sunt, eaedem voluntates, in iis fit ut aeque quisque altero delectetur ac se ipso, efficiturque id, quod Pythagoras vult in amicitia, ut unus fiat ex pluribus. Magna etiam illa communitas est, quae conficitur ex beneficiis ultro et citro datis acceptis, quae et mutua et grata dum sunt, inter quos ea sunt, firma devinciuntur societate. | 1.56. And while every virtue attracts us and makes us love those who seem to possess it, still justice and generosity do so most of all. Nothing, moreover, is more conducive to love and intimacy than compatibility of character in good men; for when two people have the same ideals and the same tastes, it is a natural consequence that each loves the other as himself; and the result is, as Pythagoras requires of ideal friendship, that several are united in one. Another strong bond of fellowship is effected by mutual interchange of kind services; and as long as these kindnesses are mutual and acceptable, those between whom they are interchanged are united by the ties of an enduring intimacy. |
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15. Cicero, Tusculan Disputations, 5.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 541| 5.63. Quantopere vero amicitias desideraret, quarum infidelitatem extimescebat, declaravit in Pythagoriis pythagoris V duobus illis, quorum cum alterum vadem mortis vademortis X corr. G 2 V 3 accepisset, alter, alter ut s alterum X ut vadem suum liberaret, praesto fuisset ad horam oram V mortis destinatam, utinam ego inquit tertius vobis amicus adscriberer! quam huic erat miserum carere consuetudine amicorum, societate victus, sermone omnino familiari, homini praesertim docto docto dato V a puero et artibus ingenuis ingeniis K erudito, musicorum misicorum X (musicum B) vero perstudioso; perstudiosum ( propter poetam) W corr.Dav. ( qui etiam poetae...tragico...bono) poëtam etiam tragicum post tragicum add. accepimus ( ex 429,27) s non male —quam bonum, nihil ad rem; in hoc cf. Att.14, 20, 3 Atil. fr.1 enim genere nescio quo pacto magis quam in aliis suum cuique pulchrum pulcrum G est; adhuc neminem cognovi poëtam (et et om. K 1 mihi fuit cum Aquinio amicitia), qui sibi non optumus videretur; sic se res habet: te tua, me delectant mea mea ea K —sed ut ad Dionysium dyonis.X ( in 6 ex dion. K 1 ) redeamus: omni cultu et victu humano carebat; vivebat cum fugitivis, cum facinerosis, cum barbaris; neminem, qui aut libertate libertatem K dignus esset aut vellet omnino liber esse, sibi amicum arbitrabatur. arbitrabantur G 1 Non ego iam cum huius vita, qua taetrius miserius detestabilius excogitare nihil possum, Platonis aut Archytae architae vitam vitae vitam X (vitae del. s V 3 ) comparabo, doctorum hominum et plane sapientium: | |
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16. Cicero, On The Ends of Good And Evil, 2.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 541, 543| 2.79. sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit? relinquesne? quae relinquesne? quae relinquens neque A 1 relinquens ne que E relinquens ne q ; R relinquens nequaquam N 1 relinques? nequaquam N 2 V ista amicitia est? retinebis? qui convenit? quid enim de amicitia statueris utilitatis causa expetenda vides. Ne in odium veniam, si amicum destitero tueri. Primum cur ista res digna odio est, nisi quod est turpis? odio est non quod est turpis n (= nisi, puncto, ut videtur, sub n posito: n) quod est|sine quo R quodsi, ne quo incommodo afficiare, non relinques amicum, tamen, ne sine fructu alligatus sis, ut moriatur optabis. Quid, si non modo utilitatem tibi nullam afferet, sed iacturae rei familiaris erunt faciendae, labores suscipiendi, suscipiendi labores NV adeundum vitae periculum? ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit fecit siculo tirāno R tyranno? aut, Pylades cum sis, dices te esse Orestem, Oresten A horestē R honestem V ut moriare pro amico? aut, si esses Orestes, Pyladem refelleres, te indicares et, si id non probares, quo minus ambo una necaremini non precarere? non deprecarere edit. Venet. 1480 | 2.79. But what, pray, will you do, if, as often happens, expediency parts company with friendship? Will you throw your friend over? What sort of friendship is that? Will you keep him? How does that square with your principles? You remember your pronouncement that friendship is desirable for the sake of expediency. 'I might become unpopular if I left a friend in the lurch." Well, in the first place, why is such conduct unpopular, unless because it is base? And if you refrain from deserting a friend because to do so will have inconvenient consequences, still you will long for his death to release you from an unprofitable tie. What if he not only brings you no advantage, but causes you to suffer loss of property, to undergo toil and trouble, to risk your life? Will you not even then take interest into account, and reflect that each man is born for himself and for his own pleasure? Will you go bail with your life to a tyrant on behalf of a friend, as the famous Pythagorean did to the Sicilian despot? or being Pylades will you say you are Orestes, so as to die in your friend's stead? or supposing you were Orestes, would you say Pylades was lying and reveal your identity, and if they would not believe you, would you make no appeal against your both dying together? |
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| 17. Diodorus Siculus, Historical Library, 10.8.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 546 |
| 18. Plutarch, On Having Many Friends, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Huffman (2019) 545 |
| 19. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 548 |
20. Plutarch, On The Education of Children, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 545 | 12. This also I assert, that children ought to be led to honourable practices by means of encouragement and reasoning, and most certainly not by blows or ill-treatment, for it surely is agreed that these are fitting rather for slaves than for the freeborn; for so they grow numb and shudder at their tasks, partly from the pain of the blows, partly from the degradation. Praise and reproof are more helpful for the free-born than any sort of ill-usage, since the praise incites them toward what is honourable, and reproof keeps them from what is disgraceful. But rebukes and praise should be used alternately and in a variety of ways; it is well to choose some time when the children are full of confidence to put them to shame by rebuke, and then in turn to cheer them up by praises, and to imitate the nurses, who, when they have made their babies cry, in turn offer them the breast for comfort. Moreover in praising them it is essential not to excite and puff them up, for they are made conceited and spoiled by excess of praise. |
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21. Pliny The Younger, Letters, 10.12, 10.51.1-10.51.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •friend of rome, friendship, euergetism and Found in books: Brodd and Reed (2011) 195 | 10.12. To Trajan. I know, Sir, that you have not lost sight of the requests I put forward, for your memory never forgets an opportunity for conferring a kindness. Nevertheless, as you have often indulged me in this manner, I would at the same time most earnestly entreat and recommend you to see fit to promote Attius Sura to the praetorship when a vacancy arises. He is a most unambitious man, but he is encouraged to entertain hopes of this office by the splendour of his family, by his remarkable integrity of conduct during his years of poverty, and, above all, by the happy days on which he has fallen, which incite and encourage those of your subjects who have good consciences to hope for the enjoyment of your kindness. |
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22. Pliny The Younger, Letters, 10.12, 10.51.1-10.51.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •friend of rome, friendship, euergetism and Found in books: Brodd and Reed (2011) 195 | 10.12. To Trajan. I know, Sir, that you have not lost sight of the requests I put forward, for your memory never forgets an opportunity for conferring a kindness. Nevertheless, as you have often indulged me in this manner, I would at the same time most earnestly entreat and recommend you to see fit to promote Attius Sura to the praetorship when a vacancy arises. He is a most unambitious man, but he is encouraged to entertain hopes of this office by the splendour of his family, by his remarkable integrity of conduct during his years of poverty, and, above all, by the happy days on which he has fallen, which incite and encourage those of your subjects who have good consciences to hope for the enjoyment of your kindness. |
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23. Porphyry, Life of Pythagoras, 38-41, 33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Huffman (2019) 544 | 33. His friends he loved exceedingly, being the first to declare that the goods of friends are common, and that a friend was another self. While they were in good health he always conversed with them; if they were sick, he nursed them; if they were afflicted in mind, he solaced them, some by incantations and magic charms, others by music. He had prepared songs for the diseases of the body, by the singing of which he cured the sick. He had also some that caused oblivion of sorrow, mitigation of anger and destruction of lust. SPAN |
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| 24. Iamblichus, Life of Pythagoras, 101-102, 163, 175, 229, 231-240, 244, 37-54, 230 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Huffman (2019) 539, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 552 |
25. Diogenes Laertius, Lives of The Philosophers, 8.10, 8.17, 8.22-8.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 54, 64, 120, 544, 545 | 8.10. He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras. 8.17. The following were his watchwords or precepts: don't stir the fire with a knife, don't step over the beam of a balance, don't sit down on your bushel, don't eat your heart, don't help a man off with a load but help him on, always roll your bed-clothes up, don't put God's image on the circle of a ring, don't leave the pan's imprint on the ashes, don't wipe up a mess with a torch, don't commit a nuisance towards the sun, don't walk the highway, don't shake hands too eagerly, don't have swallows under your own roof, don't keep birds with hooked claws, don't make water on nor stand upon your nail-and hair-trimmings, turn the sharp blade away, when you go abroad don't turn round at the frontier. 8.22. He is said to have advised his disciples as follows: Always to say on entering their own doors:Where did I trespass? What did I achieve?And unfulfilled what duties did I leave?Not to let victims be brought for sacrifice to the gods, and to worship only at the altar unstained with blood. Not to call the gods to witness, man's duty being rather to strive to make his own word carry conviction. To honour their elders, on the principle that precedence in time gives a greater title to respect; for as in the world sunrise comes before sunset, so in human life the beginning before the end, and in all organic life birth precedes death. 8.23. And he further bade them to honour gods before demi-gods, heroes before men, and first among men their parents; and so to behave one to another as not to make friends into enemies, but to turn enemies into friends. To deem nothing their own. To support the law, to wage war on lawlessness. Never to kill or injure trees that are not wild, nor even any animal that does not injure man. That it is seemly and advisable neither to give way to unbridled laughter nor to wear sullen looks. To avoid excess of flesh, on a journey to let exertion and slackening alternate, to train the memory, in wrath to restrain hand and tongue, 8.24. to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well. |
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| 26. Iamblichus, Protrepticus, 21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 545 |
| 27. Anon., Scholia On Argonautika, None Tagged with subjects: •nan Found in books: Huffman (2019) 120, 539, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 552 |
| 28. Archytas Huffman, A, 33 Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 547 |
| 29. Antisthenes Giannantoni, Fr., 5, 54, 6, 8, 7 Tagged with subjects: •nan Found in books: Huffman (2019) 546, 547 |
| 30. Epigraphy, Ogis, 427, 414 Tagged with subjects: •nan Found in books: Brodd and Reed (2011) 193 |
| 31. Dionysius of Alexandria, Letters, None Tagged with subjects: •nan Found in books: Brodd and Reed (2011) 194 |
| 32. Anon., Dissoi Logoi, 566.13 Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 544 |
| 33. Andocides, Orations, None Tagged with subjects: •nan Found in books: Huffman (2019) 541 |
| 34. Iamblichus, De Anima, None (missingth cent. CE - iamblicusth cent. CE) Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 548 |
| 35. Anon., Scholia In Hesiodi Theogoniam, 31 Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 542 |
| 36. Menander The Rhetorician, Division of Epideictic Styles, 7 Tagged with subjects: •friends and friendship Found in books: Huffman (2019) 542 |
| 37. Epigraphy, Ig Ii2, 3440 Tagged with subjects: •friend of rome, friendship, euergetism and Found in books: Brodd and Reed (2011) 193 |
