1. Hebrew Bible, Psalms, 9.7-9.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 209| 9.7. "הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃", 9.8. "וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃", | 9.7. "O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished.", 9.8. "But the LORD is enthroned for ever; He hath established His throne for judgment.", |
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2. Hesiod, Theogony, 124 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 | 124. Good things, dividing their prosperity |
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| 3. Homer, Odyssey, 6.181, 6.183, 9.456, 15.198 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), in democritus Found in books: Wolfsdorf (2020) 575 |
4. Homeric Hymns, To Hermes, 519-526, 518 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 305 | 518. For Zeus has authorized that you shall go |
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| 5. Hebrew Bible, Jeremiah, 9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •friendship (philia) Found in books: Segev (2017) 22, 23 |
| 6. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 7. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 306 |
8. Homer, Iliad, 3.94, 8.20-8.22, 22.263 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philia (friendship) •friendship (philia) •friendship (philia), in democritus Found in books: Segev (2017) 169; Sommerstein and Torrance (2014) 305; Wolfsdorf (2020) 575 | 3.94. / and himself in the midst and Menelaus, dear to Ares, to do battle for Helen and all her possessions. And whichsoever of the twain shall win, and prove him the better man, let him duly take all the wealth and the woman, and bear them to his home; but for us others, let us swear friendship and oaths of faith with sacrifice. 8.20. / and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; 8.21. / and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; 8.22. / and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; 22.263. / Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, |
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| 9. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 10. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 11. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), sophistic views Found in books: Wolfsdorf (2020) 577 |
12. Aeschylus, Agamemnon, 1625, 1224 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 116| 1224. λέοντʼ ἄναλκιν ἐν λέχει στρωφώμενον | 1224. Lion ignoble, on the bed that wallows, |
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13. Aeschylus, Seven Against Thebes, 529-530, 532, 531 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 307| 531. ἦ μὴν λαπάξειν ἄστυ Καδμείων βίᾳ | |
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| 14. Alcaeus Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 15. Isaeus, On The Estate of Ciron, 16.3-16.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) Found in books: Segev (2017) 4 |
| 16. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 575 |
| 17. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
18. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571| 508a. γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος | 508a. and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession |
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| 19. Sophocles, Electra, 502-515, 302 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 116 |
| 20. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
21. Euripides, Andromache, 376 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571| 376. φίλων γὰρ οὐδὲν ἴδιον, οἵτινες φίλοι | |
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| 22. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 582 |
| 23. Hipponax, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 306 |
| 24. Alcaeus Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 25. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 582 |
| 26. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 27. Euripides, Melanippe Sapiens, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 307 |
| 28. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 577 |
29. Thucydides, The History of The Peloponnesian War, 3.82.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), terminology Found in books: Wolfsdorf (2020) 589| 3.82.4. καὶ τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων ἐς τὰ ἔργα ἀντήλλαξαν τῇ δικαιώσει. τόλμα μὲν γὰρ ἀλόγιστος ἀνδρεία φιλέταιρος ἐνομίσθη, μέλλησις δὲ προμηθὴς δειλία εὐπρεπής, τὸ δὲ σῶφρον τοῦ ἀνάνδρου πρόσχημα, καὶ τὸ πρὸς ἅπαν ξυνετὸν ἐπὶ πᾶν ἀργόν: τὸ δ’ ἐμπλήκτως ὀξὺ ἀνδρὸς μοίρᾳ προσετέθη, ἀσφαλείᾳ δὲ τὸ ἐπιβουλεύσασθαι ἀποτροπῆς πρόφασις εὔλογος. | 3.82.4. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question inaptness to act on any. Frantic violence, became the attribute of manliness; cautious plotting, a justifiable means of self-defence. |
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30. Xenophon, The Education of Cyrus, 4.2.44-4.2.45, 5.5.8-5.5.9, 7.2.9-7.2.29, 8.2.14, 8.5.28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 426| 8.5.28. ὡς δʼ ἀπιὼν ἐγένετο ἐν Μήδοις, συνδόξαν τῷ πατρὶ καὶ τῇ μητρὶ γαμεῖ τὴν Κυαξάρου θυγατέρα, ἧς ἔτι καὶ νῦν λόγος ὡς παγκάλης γενομένης. ἔνιοι δὲ τῶν λογοποιῶν λέγουσιν ὡς τὴν τῆς μητρὸς ἀδελφὴν ἔγημεν· ἀλλὰ γραῦς ἂν καὶ παντάπασιν ἦν ἡ παῖς. γήμας δʼ εὐθὺς ἔχων ἀνεζεύγνυεν. | 8.5.28. When, on his way back, he came to Media, Cyrus marries his cousin Cyrus wedded the daughter of Cyaxares, for he had obtained the consent of his father and mother. And to this day people still tell of her wonderful beauty. But some historians say that he married his mother’s sister. But that maid must certainly have been a very old maid. And when he was married he at once departed with his bride for Babylon . |
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31. Xenophon, Memoirs, 1.2.51-1.2.52, 1.2.55, 1.2.60, 1.6.5, 1.6.13-1.6.14, 2.1-2.10, 2.6.14-2.6.20, 3.11, 3.11.16-3.11.17, 4.4.8, 4.4.19-4.4.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), in the socratics •friendship (philia), pythagorean •friendship (philia), sophistic views Found in books: Wolfsdorf (2020) 425, 567, 580, 581, 584, 585| 1.2.51. ἀλλὰ Σωκράτης γε, ἔφη ὁ κατήγορος, οὐ μόνον τοὺς πατέρας ἀλλὰ καὶ τοὺς ἄλλους συγγενεῖς ἐποίει ἐν ἀτιμίᾳ εἶναι παρὰ τοῖς ἑαυτῷ συνοῦσι, λέγων ὡς οὔτε τοὺς κάμνοντας οὔτε τοὺς δικαζομένους οἱ συγγενεῖς ὠφελοῦσιν, ἀλλὰ τοὺς μὲν οἱ ἰατροί, τοὺς δὲ οἱ συνδικεῖν ἐπιστάμενοι. 1.2.52. ἔφη δὲ καὶ περὶ τῶν φίλων αὐτὸν λέγειν ὡς οὐδὲν ὄφελος εὔνους εἶναι, εἰ μὴ καὶ ὠφελεῖν δυνήσονται· μόνους δὲ φάσκειν αὐτὸν ἀξίους εἶναι τιμῆς τοὺς εἰδότας τὰ δέοντα καὶ ἑρμηνεῦσαι δυναμένους· ἀναπείθοντα οὖν τοὺς νέους αὐτόν, ὡς αὐτὸς εἴη σοφώτατός τε καὶ ἄλλους ἱκανώτατος ποιῆσαι σοφούς, οὕτω διατιθέναι τοὺς ἑαυτῷ συνόντας, ὥστε μηδαμοῦ παρʼ αὐτοῖς τοὺς ἄλλους εἶναι πρὸς ἑαυτόν. 1.2.55. ταῦτʼ οὖν ἔλεγεν οὐ τὸν μὲν πατέρα ζῶντα κατορύττειν διδάσκων, ἑαυτὸν δὲ κατατέμνειν, ἀλλʼ ἐπιδεικνύων ὅτι τὸ ἄφρον ἄτιμόν ἐστι παρεκάλει ἐπιμελεῖσθαι τοῦ ὡς φρονιμώτατον εἶναι καὶ ὠφελιμώτατον, ὅπως, ἐάν τε ὑπὸ πατρὸς ἐάν τε ὑπὸ ἀδελφοῦ ἐάν τε ὑπʼ ἄλλου τινὸς βούληται τιμᾶσθαι, μὴ τῷ οἰκεῖος εἶναι πιστεύων ἀμελῇ, ἀλλὰ πειρᾶται, ὑφʼ ὧν ἂν βούληται τιμᾶσθαι, τούτοις ὠφέλιμος εἶναι. 1.2.60. ἀλλὰ Σωκράτης γε τἀναντία τούτων φανερὸς ἦν καὶ δημοτικὸς καὶ φιλάνθρωπος ὤν. ἐκεῖνος γὰρ πολλοὺς ἐπιθυμητὰς καὶ ἀστοὺς καὶ ξένους λαβὼν οὐδένα πώποτε μισθὸν τῆς συνουσίας ἐπράξατο, ἀλλὰ πᾶσιν ἀφθόνως ἐπήρκει τῶν ἑαυτοῦ· ὧν τινες μικρὰ μέρη παρʼ ἐκείνου προῖκα λαβόντες πολλοῦ τοῖς ἄλλοις ἐπώλουν, καὶ οὐκ ἦσαν ὥσπερ ἐκεῖνος δημοτικοί· τοῖς γὰρ μὴ ἔχουσι χρήματα διδόναι οὐκ ἤθελον διαλέγεσθαι. 1.6.5. πότερον ὅτι τοῖς μὲν λαμβάνουσιν ἀργύριον ἀναγκαῖόν ἐστιν ἀπεργάζεσθαι τοῦτο ἐφʼ ᾧ ἂν μισθὸν λάβωσιν, ἐμοὶ δὲ μὴ λαμβάνοντι οὐκ ἀνάγκη διαλέγεσθαι ᾧ ἂν μὴ βούλωμαι; ἢ τὴν δίαιτάν μου φαυλίζεις ὡς ἧττον μὲν ὑγιεινὰ ἐσθίοντος ἐμοῦ ἢ σοῦ, ἧττον δὲ ἰσχὺν παρέχοντα; ἢ ὡς χαλεπώτερα πορίσασθαι τὰ ἐμὰ διαιτήματα τῶν σῶν διὰ τὸ σπανιώτερά τε καὶ πολυτελέστερα εἶναι; ἢ ὡς ἡδίω σοι ἃ σὺ παρασκευάζῃ ὄντα ἢ ἐμοὶ ἃ ἐγώ; οὐκ οἶσθʼ ὅτι ὁ μὲν ἥδιστα ἐσθίων ἥκιστα ὄψου δεῖται, ὁ δὲ ἥδιστα πίνων ἥκιστα τοῦ μὴ παρόντος ἐπιθυμεῖ ποτοῦ; 1.6.13. ὁ δὲ Σωκράτης πρὸς ταῦτα εἶπεν· ὦ Ἀντιφῶν, παρʼ ἡμῖν νομίζεται τὴν ὥραν καὶ τὴν σοφίαν ὁμοίως μὲν καλόν, ὁμοίως δὲ αἰσχρὸν διατίθεσθαι εἶναι. τήν τε γὰρ ὥραν ἐὰν μέν τις ἀργυρίου πωλῇ τῷ βουλομένῳ, πόρνον αὐτὸν ἀποκαλοῦσιν, ἐὰν δέ τις, ὃν ἂν γνῷ καλόν τε κἀγαθὸν ἐραστὴν ὄντα, τοῦτον φίλον ἑαυτῷ ποιῆται, σώφρονα νομίζομεν· καὶ τὴν σοφίαν ὡσαύτως τοὺς μὲν ἀργυρίου τῷ βουλομένῳ πωλοῦντας σοφιστὰς ὥσπερ πόρνους ἀποκαλοῦσιν, ὅστις δὲ ὃν ἂν γνῷ εὐφυᾶ ὄντα διδάσκων ὅ τι ἂν ἔχῃ ἀγαθὸν φίλον ποιεῖται, τοῦτον νομίζομεν, ἃ τῷ καλῷ κἀγαθῷ πολίτῃ προσήκει, ταῦτα ποιεῖν. 1.6.14. ἐγὼ δʼ οὖν καὶ αὐτός, ὦ Ἀντιφῶν, ὥσπερ ἄλλος τις ἢ ἵππῳ ἀγαθῷ ἢ κυνὶ ἢ ὄρνιθι ἥδεται, οὕτω καὶ ἔτι μᾶλλον ἥδομαι φίλοις ἀγαθοῖς, καὶ ἐάν τι ἔχω ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι παρʼ ὧν ἂν ἡγῶμαι ὠφελήσεσθαί τι αὐτοὺς εἰς ἀρετήν· καὶ τοὺς θησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, οὓς ἐκεῖνοι κατέλιπον ἐν βιβλίοις γράψαντες, ἀνελίττων κοινῇ σὺν τοῖς φίλοις διέρχομαι, καὶ ἄν τι ὁρῶμεν ἀγαθὸν ἐκλεγόμεθα· καὶ μέγα νομίζομεν κέρδος, ἐὰν ἀλλήλοις φίλοι γιγνώμεθα. ἐμοὶ μὲν δὴ ταῦτα ἀκούοντι ἐδόκει αὐτός τε μακάριος εἶναι καὶ τοὺς ἀκούοντας ἐπὶ καλοκἀγαθίαν ἄγειν. 2.6.14. δοκεῖς μοι λέγειν, ὦ Σώκρατες, ὡς, εἰ μέλλοιμεν ἀγαθόν τινα κτήσασθαι φίλον, αὐτοὺς ἡμᾶς ἀγαθοὺς δεῖ γενέσθαι λέγειν τε καὶ πράττειν. σὺ δʼ ᾤου, ἔφη ὁ Σωκράτης, οἷόν τʼ εἶναι καὶ πονηρὸν ὄντα χρηστοὺς φίλους κτήσασθαι; 2.6.15. ἑώρων γάρ, ἔφη ὁ Κριτόβουλος, ῥήτοράς τε φαύλους ἀγαθοῖς δημηγόροις φίλους ὄντας, καὶ στρατηγεῖν οὐχ ἱκανοὺς πάνυ στρατηγικοῖς ἀνδράσιν ἑταίρους. 2.6.16. ἆρʼ οὖν, ἔφη, καί, περὶ οὗ διαλεγόμεθα, οἶσθά τινας οἳ ἀνωφελεῖς ὄντες ὠφελίμους δύνανται φίλους ποιεῖσθαι; μὰ Δίʼ οὐ δῆτʼ, ἔφη· ἀλλʼ εἰ ἀδύνατόν ἐστι πονηρὸν ὄντα καλοὺς κἀγαθοὺς φίλους κτήσασθαι, ἐκεῖνο ἤδη μέλει μοι, εἰ ἔστιν αὐτὸν καλὸν κἀγαθὸν γενόμενον ἐξ ἑτοίμου τοῖς καλοῖς κἀγαθοῖς φίλον εἶναι. 2.6.17. ὃ ταράττει σε, ὦ Κριτόβουλε, ὅτι πολλάκις ἄνδρας καὶ τὰ καλὰ πράττοντας καὶ τῶν αἰσχρῶν ἀπεχομένους ὁρᾷς ἀντὶ τοῦ φίλους εἶναι στασιάζοντας ἀλλήλοις καὶ χαλεπώτερον χρωμένους τῶν μηδενὸς ἀξίων ἀνθρώπων. 2.6.18. καὶ οὐ μόνον γʼ, ἔφη ὁ Κριτόβουλος, οἱ ἰδιῶται τοῦτο ποιοῦσιν, ἀλλὰ καὶ πόλεις αἱ τῶν τε καλῶν μάλιστα ἐπιμελόμεναι καὶ τὰ αἰσχρὰ ἥκιστα προσιέμεναι πολλάκις πολεμικῶς ἔχουσι πρὸς ἀλλήλας. 2.6.19. ἃ λογιζόμενος πάνυ ἀθύμως ἔχω πρὸς τὴν τῶν φίλων κτῆσιν· οὔτε γὰρ τοὺς πονηροὺς ὁρῶ φίλους ἀλλήλοις δυναμένους εἶναι· πῶς γὰρ ἂν ἢ ἀχάριστοι ἢ ἀμελεῖς ἢ πλεονέκται ἢ ἄπιστοι ἢ ἀκρατεῖς ἄνθρωποι δύναιντο φίλοι γενέσθαι; οἱ μὲν οὖν πονηροὶ πάντως ἔμοιγε δοκοῦσιν ἀλλήλοις ἐχθροὶ μᾶλλον ἢ φίλοι πεφυκέναι. 2.6.20. ἀλλὰ μήν, ὥσπερ σὺ λέγεις, οὐδʼ ἂν τοῖς χρηστοῖς οἱ πονηροί ποτε συναρμόσειαν εἰς φιλίαν· πῶς γὰρ οἱ τὰ πονηρὰ ποιοῦντες τοῖς τὰ τοιαῦτα μισοῦσι φίλοι γένοιντʼ ἄν; εἰ δὲ δὴ καὶ οἱ ἀρετὴν ἀσκοῦντες στασιάζουσί τε περὶ τοῦ πρωτεύειν ἐν ταῖς πόλεσι καὶ φθονοῦντες ἑαυτοῖς μισοῦσιν ἀλλήλους, τίνες ἔτι φίλοι ἔσονται καὶ ἐν τίσιν ἀνθρώποις εὔνοια καὶ πίστις ἔσται; 3.11.16. εἴσιθι τοίνυν, ἔφη, θαμινά. καὶ ὁ Σωκράτης ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην, ἀλλʼ, ὦ Θεοδότη, ἔφη, οὐ πάνυ μοι ῥᾴδιόν ἐστι σχολάσαι· καὶ γὰρ ἴδια πράγματα πολλὰ καὶ δημόσια παρέχει μοι ἀσχολίαν· εἰσὶ δὲ καὶ φίλαι μοι, αἳ οὔτε ἡμέρας οὔτε νυκτὸς ἀφʼ αὑτῶν ἐάσουσί με ἀπιέναι, φίλτρα τε μανθάνουσαι παρʼ ἐμοῦ καὶ ἐπῳδάς. 3.11.17. ἐπίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες; ἀλλὰ διὰ τί οἴει, ἔφη, Ἀπολλόδωρόν τε τόνδε καὶ Ἀντισθένη οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέβητα καὶ Σιμίαν Θήβηθεν παραγίγνεσθαι; εὖ ἴσθι ὅτι ταῦτα οὐκ ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί. 4.4.8. νὴ τὴν Ἥραν, ἔφη, μέγα λέγεις ἀγαθὸν ηὑρηκέναι, εἰ παύσονται μὲν οἱ δικασταὶ δίχα ψηφιζόμενοι, παύσονται δʼ οἱ πολῖται περὶ τῶν δικαίων ἀντιλέγοντές τε καὶ ἀντιδικοῦντες καὶ στασιάζοντες, παύσονται δʼ αἱ πόλεις διαφερόμεναι περὶ τῶν δικαίων καὶ πολεμοῦσαι. καὶ ἐγὼ μὲν οὐκ οἶδʼ ὅπως ἂν ἀπολειφθείην σου πρὸ τοῦ ἀκοῦσαι τηλικοῦτον ἀγαθὸν ηὑρηκότος. 4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 4.4.22. καὶ ποίαν, ἔφη, δίκην, ὦ Σώκρατες, οὐ δύνανται διαφεύγειν γονεῖς τε παισὶ καὶ παῖδες γονεῦσι μιγνύμενοι; τὴν μεγίστην νὴ Δίʼ, ἔφη· τί γὰρ ἂν μεῖζον πάθοιεν ἄνθρωποι τεκνοποιούμενοι τοῦ κακῶς τεκνοποιεῖσθαι; 4.4.23. πῶς οὖν, ἔφη, κακῶς οὗτοι τεκνοποιοῦνται, οὕς γε οὐδὲν κωλύει ἀγαθοὺς αὐτοὺς ὄντας ἐξ ἀγαθῶν παιδοποιεῖσθαι; ὅτι νὴ Δίʼ, ἔφη, οὐ μόνον ἀγαθοὺς δεῖ τοὺς ἐξ ἀλλήλων παιδοποιουμένους εἶναι, ἀλλὰ καὶ ἀκμάζοντας τοῖς σώμασιν. ἢ δοκεῖ σοι ὅμοια τὰ σπέρματα εἶναι τὰ τῶν ἀκμαζόντων τοῖς τῶν μήπω ἀκμαζόντων ἢ τῶν παρηκμακότων; ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ εἰκὸς ὅμοια εἶναι. πότερα οὖν, ἔφη, βελτίω; δῆλον ὅτι, ἔφη, τὰ τῶν ἀκμαζόντων. τὰ τῶν μὴ ἀκμαζόντων ἄρα οὐ σπουδαῖα; οὐκ εἰκὸς μὰ Δίʼ, ἔφη. οὐκοῦν οὕτω γε οὐ δεῖ παιδοποιεῖσθαι; οὐ γὰρ οὖν, ἔφη. οὐκοῦν οἵ γε οὕτω παιδοποιούμενοι ὡς οὐ δεῖ παιδοποιοῦνται; ἔμοιγε δοκεῖ, ἔφη. τίνες οὖν ἄλλοι, ἔφη, κακῶς ἂν παιδοποιοῖντο, εἴ γε μὴ οὗτοι; ὁμογνωμονῶ σοι, ἔφη, καὶ τοῦτο. 4.4.24. τί δέ; τοὺς εὖ ποιοῦντας ἀντευεργετεῖν οὐ πανταχοῦ νόμιμόν ἐστι; νόμιμον, ἔφη· παραβαίνεται δὲ καὶ τοῦτο. οὐκοῦν καὶ οἱ τοῦτο παραβαίνοντες δίκην διδόασι, φίλων μὲν ἀγαθῶν ἔρημοι γιγνόμενοι, τοὺς δὲ μισοῦντας ἑαυτοὺς ἀναγκαζόμενοι διώκειν; ἢ οὐχ οἱ μὲν εὖ ποιοῦντες τοὺς χρωμένους ἑαυτοῖς ἀγαθοὶ φίλοι εἰσίν, οἱ δὲ μὴ ἀντευεργετοῦντες τοὺς τοιούτους διὰ μὲν τὴν ἀχαριστίαν μισοῦνται ὑπʼ αὐτῶν, διὰ δὲ τὸ μάλιστα λυσιτελεῖν τοῖς τοιούτοις χρῆσθαι τούτους μάλιστα διώκουσι; νὴ τὸν Δίʼ, ὦ Σώκρατες, ἔφη, θεοῖς ταῦτα πάντα ἔοικε· τὸ γὰρ τοὺς νόμους αὐτοὺς τοῖς παραβαίνουσι τὰς τιμωρίας ἔχειν βελτίονος ἢ κατʼ ἄνθρωπον νομοθέτου δοκεῖ μοι εἶναι. | 1.2.51. But, said his accuser, Socrates caused his companions to dishonour not only their fathers, but their other relations as well, by saying that invalids and litigants get benefit not from their relations, but from their doctor or their counsel. 1.2.52. of friends too he said that their goodwill was worthless, unless they could combine with it some power to help one: only those deserved honour who knew what was the right thing to do, and could explain it. Thus by leading the young to think that he excelled in wisdom and in ability to make others wise, he had such an effect on his companions that no one counted for anything in their estimation in comparison with him. 1.2.55. Now in saying all this, he was not giving a lesson on the duty of burying one’s father alive, or making mincemeat of one’s body : he meant to show that unreason is unworth, and was urging the necessity of cultivating sound sense and usefulness, in order that he who would fain be valued by father or by brother or by anyone else may not rely on the bond of familiarity and neglect him, but may try to be useful to all those by whom he would be valued. 1.2.60. But Socrates , at least, was just the opposite of all that: he showed himself to be one of the people and a friend of mankind. For although he had many eager disciples among citizens and strangers, yet he never exacted a fee for his society from one of them, but of his abundance he gave without stint to all. Some indeed, after getting from him a few trifles for nothing, became vendors of them at a great price to others, and showed none of his sympathy with the people, refusing to talk with those who had no money to give them. Aristippus especially is meant. 1.6.5. Is it that those who take money are bound to carry out the work for which they get a fee, while I, because I refuse to take it, am not obliged to talk with anyone against my will? Or do you think my food poor because it is less wholesome than yours or less nourishing? or because my viands are harder to get than yours, being scarcer and more expensive? or because your diet is more enjoyable than mine? Do you not know that the greater the enjoyment of eating the less the need of sauce; the greater the enjoyment of drinking, the less the desire for drinks that are not available? 1.6.13. To this Socrates replied: Antiphon, it is common opinion among us in regard to beauty and wisdom that there is an honourable and a shameful way of bestowing them. For to offer one’s beauty for money to all comers is called prostitution; but we think it virtuous to become friendly with a lover who is known to be a man of honour. So is it with wisdom. Those who offer it to all comers for money are known as sophists, prostitutors of wisdom, but we think that he who makes a friend of one whom he knows to be gifted by nature, and teaches him all the good he can, fulfils the duty of a citizen and a gentleman. 1.6.14. That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another. For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen. 2.6.14. I think you mean, Socrates , that if we are to win a good man’s friendship, we ourselves must be good in word and deed alike? But you imagined that a bad man could win the friendship of honest men? 2.6.15. I did, answered Critobulus, for I saw that poor orators have good speakers among their friends, and some who are incapable of commanding an army are intimate with great generals. 2.6.16. Coming then to the point under discussion, do you know cases of useless persons making useful friends? Assuredly not; but if it is impossible that the bad should gain the friendship of gentlemen, then I am anxious to know whether it is quite easy for a gentleman as a matter of course to be the friend of gentlemen? 2.6.17. Your trouble is, Critobulus, that you often find men who do good and shun evil not on friendly terms, but apt to quarrel and treat one another more harshly than worthless fellows. 2.6.18. Yes, said Critobulus, and such conduct is not confined to individuals, but even the cities that care most for the right and have least liking for the wrong are often at enmity. 2.6.19. These thoughts make me despair about the acquisition of friends. For I see on the one hand that rogues cannot be friends with one another — for how could the ungrateful, the careless, the selfish, the faithless, the incontinent, form friendships? I feel sure, then, that rogues are by their nature enemies rather than friends. 2.6.20. But then, as you point out, neither can rogues ever join in friendship with honest men, for how can wrongdoers become friendly with those who hate their conduct? And if we must add that the votaries of virtue strive with one another for headship in cities, and envy and hate one another, who then will be friends and where shall loyalty and faithfulness be found? 3.11.16. Ah! said Socrates , making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells. 3.11.17. Indeed! do you understand these things too, Socrates ? Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes ? I assure you these things don’t happen without the help of many potions and spells and magic wheels. 4.4.8. Upon my word, you mean to say that you have made a great discovery, if jurymen are to cease from voting different ways, citizens from disputing and litigation, and wrangling about the justice of their claims, cities from quarrelling about their rights and making war; and for my part, I don’t see how to tear myself away from you till I have heard about your great discovery. 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence. 4.4.22. And pray what sort of penalty is it, Socrates , that may not be avoided by parents and children who have intercourse with one another? The greatest, of course. For what greater penalty can men incur when they beget children than begetting them badly? 4.4.23. How do they beget children badly then, if, as may well happen, the fathers are good men and the mothers good women? Surely because it is not enough that the two parents should be good. They must also be in full bodily vigour: unless you suppose that those who are in full vigour are no more efficient as parents than those who have not yet reached that condition or have passed it. of course that is unlikely. Which are the better then? Those who are in full vigour, clearly. Consequently those who are not in full vigour are not competent to become parents? It is improbable, of course. In that case then, they ought not to have children? Certainly not. Therefore those who produce children in such circumstances produce them wrongly? I think so. Who then will be bad fathers and mothers, if not they? I agree with you there too. 4.4.24. Again, is not the duty of requiting benefits universally recognised by law? Yes, but this law too is broken. Then does not a man pay forfeit for the breach of that law too, in the gradual loss of good friends and the necessity of hunting those who hate him? Or is it not true that, whereas those who benefit an acquaintance are good friends to him, he is hated by them for his ingratitude, if he makes no return, and then, because it is most profitable to enjoy the acquaintance of such men, he hunts them most assiduously? Assuredly, Socrates , all this does suggest the work of the gods. For laws that involve in themselves punishment meet for those who break them, must, I think, be framed by a better legislator than man. |
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| 32. Xenophon, Symposium, 4.34-4.44, 4.56-4.64, 8.4-8.6, 8.25, 8.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 425, 581, 582 |
| 33. Sophocles, Women of Trachis, 399, 782, 781 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 307 |
| 34. Sophocles, Oedipus At Colonus, 40 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
| 35. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571 |
36. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia) •friendship (philia), sophistic views •friendship (philia), in the socratics Found in books: Wolfsdorf (2020) 580| 58c. αὐτούς. ἀρχὴ δ’ ἐστὶ τῆς θεωρίας ἐπειδὰν ὁ ἱερεὺς τοῦ Ἀπόλλωνος στέψῃ τὴν πρύμναν τοῦ πλοίου: τοῦτο δ’ ἔτυχεν, ὥσπερ λέγω, τῇ προτεραίᾳ τῆς δίκης γεγονός. διὰ ταῦτα καὶ πολὺς χρόνος ἐγένετο τῷ Σωκράτει ἐν τῷ δεσμωτηρίῳ ὁ μεταξὺ τῆς δίκης τε καὶ τοῦ θανάτου. ΕΧ. τί δὲ δὴ τὰ περὶ αὐτὸν τὸν θάνατον, ὦ Φαίδων ; τί ἦν τὰ λεχθέντα καὶ πραχθέντα, καὶ τίνες οἱ παραγενόμενοι τῶν ἐπιτηδείων τῷ ἀνδρί; ἢ οὐκ εἴων οἱ ἄρχοντες παρεῖναι, ἀλλ’ ἔρημος ἐτελεύτα φίλων; | 58c. detain it, this takes a long time. The beginning of the mission is when the priest of Apollo crowns the stern of the ship; and this took place, as I say, on the day before the trial. For that reason Socrates passed a long time in prison between his trial and his death. Echecrates. What took place at his death, Phaedo? What was said and done? And which of his friends were with him? Or did the authorities forbid them to be present, so that he died without his friends? |
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| 37. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
38. Aristophanes, Women of The Assembly, 105-106, 108, 107 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014) 116| 107. ἤν πως παραλαβεῖν τῆς πόλεως τὰ πράγματα | |
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| 39. Euripides, Suppliant Women, 498 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 307 |
| 40. Euripides, Phoenician Women, 433-434, 481-495, 626-630, 243 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 41. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 42. Euripides, Orestes, 990, 996-997, 735 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 43. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 573 |
44. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 104| 151e. τις ἔχει λέγειν. δοκεῖ οὖν μοι ὁ ἐπιστάμενός τι αἰσθάνεσθαι τοῦτο ὃ ἐπίσταται, καὶ ὥς γε νυνὶ φαίνεται, οὐκ ἄλλο τί ἐστιν ἐπιστήμη ἢ αἴσθησις. ΣΩ. εὖ γε καὶ γενναίως, ὦ παῖ· χρὴ γὰρ οὕτως ἀποφαινόμενον λέγειν. ἀλλὰ φέρε δὴ αὐτὸ κοινῇ σκεψώμεθα, γόνιμον ἢ ἀνεμιαῖον τυγχάνει ὄν. αἴσθησις, φῄς, ἐπιστήμη; ΘΕΑΙ. ναί. ΣΩ. κινδυνεύεις μέντοι λόγον οὐ φαῦλον εἰρηκέναι περὶ | 151e. SOC. Good! Excellent, my boy! That is the way one ought to speak out. But come now, let us examine your utterance together, and see whether it is a real offspring or a mere wind-egg. Perception, you say, is knowledge? THEAET. Yes. SOC. And, indeed, if I may venture to say so, it is not a bad description of knowledge |
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| 45. Aristoxenus, Fragments, 35 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484 |
| 46. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 47. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 102 |
| 48. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 49. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 50. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 51. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 571 |
| 52. Aristotle, Respiration, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485 |
| 53. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 169 |
| 54. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 22 |
| 55. Aristotle, Great Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 24, 110 |
| 56. Antisthenes of Rhodes, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 582 |
| 57. Herodotus Medicus, Fragments, 3.74 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 307 |
58. Apollodorus, Epitome, 2.7-2.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306| 2.7. Μυρτίλος οὖν ἐρῶν αὐτῆς καὶ βουλόμενος αὐτῇ χαρίσασθαι, ταῖς χοινικίσι τῶν τροχῶν τοὺς ἥλους οὐκ ἐμβαλὼν ἐποίησε τὸν Οἰνόμαον ἐν τῷ τρέχειν ἡττηθῆναι καὶ ταῖς ἡνίαις συμπλακέντα συρόμενον ἀποθανεῖν, κατὰ δέ τινας ἀναιρεθῆναι ὑπὸ τοῦ Πέλοπος· ὃ ἐν τῷ ἀποθνήσκειν κατηράσατο τῷ Μυρτίλῳ γνοὺς τὴν ἐπιβουλήν, ἵνα ὑπὸ Πέλοπος ἀπόληται. 2.8. λαβὼν οὖν Πέλοψ τὴν Ἱπποδάμειαν καὶ διερχόμενος ἐν τόπῳ τινί, τὸν Μυρτίλον ἔχων μεθʼ ἑαυτοῦ, μικρὸν ἀναχωρεῖ κομίσων ὕδωρ διψώσῃ τῇ γυναικί· Μυρτίλος δὲ ἐν τούτῳ βιάζειν αὐτὴν ἐπεχείρει. μαθὼν δὲ τοῦτο παρʼ αὐτῆς 1 -- ὁ Πέλοψ ῥίπτει τὸν Μυρτίλον περὶ Γεραιστὸν ἀκρωτήριον εἰς τὸ ἀπʼ ἐκείνου κληθὲν Μυρτῷον πέλαγος· ὁ δὲ ῥιπτούμενος ἀρὰς ἔθετο κατὰ τοῦ Πέλοπος γένους. | 2.7. Accordingly Myrtilus, being in love with her and wishing to gratify her, did not insert the linchpins in the boxes of the wheels, According to another account, which had the support of Pherecydes, Myrtilus substituted linchpins of wax for linchpins of bronze. See Scholiast on Ap. Rhod., Argon. i.752 ; Tzetzes, Scholiast on Lycophron 156 ; Scholiast on Eur. Or. 998 ; Serv. Verg. G. 3.7, ed. Lion , where for aereis we should read cereis (the text in Thilo and Hagen's edition of Servius is mutilated and omits the passage); Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 7, 125 (First Vatican Mythographer 21; Second Vatican Mythographer 146) . and thus caused Oenomaus to lose the race and to be entangled in the reins and dragged to death; but according to some, he was killed by Pelops. And in dying he cursed Myrtilus, whose treachery he had discovered, praying that he might perish by the hand of Pelops. 2.8. Pelops, therefore, got Hippodamia; and on his journey, in which he was accompanied by Myrtilus, he came to a certain place, and withdrew a little to fetch water for his wife, who was athirst; and in the meantime Myrtilus tried to rape her. Compare Tzetzes, Scholiast on Lycophron 156 ; Scholiast on Hom. Il. ii.104 . The latter writer says, somewhat absurdly, that the incident took place when Pelops and Hippodamia were crossing the Aegean Sea , and that, Hippodamia being athirst, Pelops dismounted from the chariot to look for water in the desert. But when Pelops learned that from her, he threw Myrtilus into the sea, called after him the Myrtoan Sea, at Cape Geraestus Compare Eur. Or. 989ff. ; and Myrtilus, as he was being thrown, uttered curses against the house of Pelops. |
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| 59. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 13 |
| 60. Plutarch, Fragments, 93 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 13 |
| 61. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 75 |
62. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 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. |
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| 63. Plutarch, How To Profit By One'S Enemies, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) •friendship (philia), in the socratics Found in books: Wolfsdorf (2020) 582 |
| 64. Plutarch, On Having Many Friends, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 13 |
| 65. Oenomaus of Gadara, Fragments, None (1st cent. CE - missingth cent. CE) Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 305 |
66. New Testament, Romans, 1.1-1.17, 9.1-9.5, 9.19, 11.1, 11.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022) 91| 1.1. ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ 1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 1.6. ἐν οἷς ἐστὲ καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ, 1.7. πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.8. Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 1.9. μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι 1.10. πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ θεοῦ ἐλθεῖν πρὸς ὑμᾶς. 1.11. ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς, 1.12. τοῦτο δέ ἐστιν συνπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ. 1.13. οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν. 1.14. Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί· 1.15. οὕτω τὸ κατʼ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι. 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 9.1. Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 9.2. ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 9.19. Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. | 1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 1.2. which he promised before through his prophets in the holy Scriptures, 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.6. among whom you are also called to belong to Jesus Christ; 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers, 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 1.11. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; 1.12. that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine. 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 1.15. So, as much as is in me, I am eager to preach the gospel to you also who are in Rome. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will?" 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. |
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67. New Testament, Philippians, 1.1-3.1, 2.2, 2.3, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022) 105| 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, | 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; |
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68. New Testament, Galatians, 4.11-4.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 105| 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 4.12. Γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοί, δέομαι ὑμῶν. 4.13. οὐδέν με ἠδικήσατε· οἴδατε δὲ ὅτι διʼ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, 4.14. καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλὰ ὡς ἄγγελον θεοῦ ἐδέξασθέ με, ὡς Χριστὸν Ἰησοῦν. 4.15. ποῦ οὖν ὁ μακαρισμὸς ὑμῶν; μαρτυρῶ γὰρ ὑμῖν ὅτι εἰ δυνατὸν τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἐδώκατέ μοι. 4.16. ὥστε ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν; 4.17. ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλοῦτε. 4.18. καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε, καὶ μὴ μόνον ἐν τῷ παρεῖναί με πρὸς ὑμᾶς, 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 4.20. ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου, ὅτι ἀποροῦμαι ἐν ὑμῖν. | 4.11. I am afraid for you, that I might havewasted my labor for you. 4.12. I beg you, brothers, become as I am,for I also have become as you are. You did me no wrong, 4.13. but youknow that because of weakness of the flesh I preached the gospel to youthe first time. 4.14. That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus. 4.15. What was the blessing you enjoyed? For I testify to you that,if possible, you would have plucked out your eyes and given them to me. 4.16. So then, have I become your enemy by telling you the truth? 4.17. They zealously seek you in no good way. No, they desire toalienate you, that you may seek them. 4.18. But it is always good tobe zealous in a good cause, and not only when I am present with you. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.20. but I could wish to be present withyou now, and to change my tone, for I am perplexed about you. |
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69. New Testament, 2 Corinthians, 1.1-2.13, 2.1, 2.2, 2.3, 2.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 13.11, 13.12, 13.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022) 75, 76| 7.8. ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι· εἰ καὶ μετεμελόμην,?̔βλέπω ὅτι ἡ ἐπιστολὴ ἐκείνη εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς?̓ νῦν χαίρω, | |
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| 70. Martial, Epigrams, 2.37.7-2.37.8, 2.37.10, 2.43, 5.78, 7.20, 10.48, 10.48.21-10.48.22, 12.28, 12.48.17-12.48.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 145, 150 |
| 71. Martial, Epigrams, 2.37.7-2.37.8, 2.37.10, 2.43, 5.78, 7.20, 10.48, 10.48.21-10.48.22, 12.28, 12.48.17-12.48.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 145, 150 |
| 72. Seneca The Younger, Letters, 40.1, 99.16-99.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 91, 168 |
| 73. Aelius Aristides, The Isthmian Oration: Regarding Poseidon, 304 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
| 74. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 13 |
| 75. Tertullian, Apology, 2.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 166 |
76. Pliny The Younger, Letters, 3.4.2, 3.10.6, 3.13, 3.18, 4.1.5-4.1.6, 10.1-10.14, 10.16-10.17, 10.52, 10.70, 10.74-10.75, 10.81, 10.88-10.89, 10.96-10.97, 10.100-10.103, 10.118-10.119, 10.120.2, 10.121 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 165, 166, 168, 170, 171, 172, 180 | 10.1. To Trajan. Your filial piety, most sacred emperor, prompted your desire to succeed your father as late as possible, but the immortal gods have hastened to bring your talents to the guidance of the state which has fallen to your care. * I pray therefore that prosperity may wait upon you, and through you upon the human race - in other words, I pray that whatever befalls may be worthy of your reign. It is my earnest wish that both in public and private life strength and cheerfulness, most excellent emperor, may be yours. 10.2. To Trajan. Words fail me to express the pleasure you have given me, Sir, in that you have thought me worthy of the privileges which belong to those who have three children. * For although in this case you have granted the prayers of that excellent man, Julius Servianus, who is your devoted servant, I still gather from your rescript that you indulged his wishes all the more willingly because it was for me that he asked the favour. I seem therefore to have attained the summit of my ambition now that at the beginning of your most auspicious reign you have allowed me to win this peculiar mark of your regard, and I desire children of my own all the more now, when I even wished to have them in the late terrible regime, ** as you can judge from my having married twice. But the gods have decreed a better fate for me, and have reserved all my good fortune intact to be granted by your bounty. I should much prefer to become a father at a time like this, when my future happiness and prosperity are assured to me. 0 10.4. To Trajan. The kindnesses, most excellent of emperors, which I have received at your hands have been so manifold that I am encouraged to dare to seek your interest on behalf of my friends, among whom Voconius Romanus has deserved, perhaps, the first place. He has been my schoolfellow and companion from my earliest years. For that reason I petitioned the late emperor, your father, to promote him to the senatorial order. However, the granting of my prayer has been left over for your goodness to accomplish, because the mother of Romanus had omitted some legal technicalities in handing over the liberal sum of four million sesterces which she had promised in a document addressed to your father to confer upon her son. * Nevertheless, she has subsequently, by my advice, made good the omissions, for she has not only conveyed the farms over to him, but has carried out all the legal requirements necessary in making such a conveyance. Now that is finished which delayed my hopes, I have the fullest confidence in pledging my word to you for the character of my friend Romanus, a character which is adorned by his liberal education and his striking filial piety, thanks to which he has deserved this act of generosity on his mother's part, the inheritance he came in for from his father, and his adoption by his step-father. All these qualities are set off by the splendour of his family and the wealth of his parents, and I trust also that even my entreaties on his behalf will add to these separate commendations to your kindness. I pray you therefore. Sir, that you will enable me to receive the congratulations I most desire to obtain, and that since my wishes are honourable - as I hope they are - I may be able to boast of your favourable regard not only towards myself alone but also towards my friend. 10.5. To Trajan. Last year, Sir, when I was in serious ill-health and was in some danger of my life I called in an ointment-doctor {iatroliptes}, and I can only adequately repay him for the pains and interest he took in my case if you are kind enough to help me. Let me, therefore, entreat you to bestow on him the Roman citizenship, for he belongs to a foreign race and was manumitted by a foreign lady. His name is Harpocras, his patroness being Thermuthis, the daughter of Theon, but she has been dead for some years. I also beg you to give full Roman citizenship * to the freedwomen of Antonia Maximilla, a lady of great distinction, Hedia, and Antonia Harmeris. It is at the request of their patroness that I beg this favour. 10.6. To Trajan. I thank you, Sir, for having so promptly granted my request and for your bestowal of full citizenship on the freedwomen of a lady who is my intimate friend, and the Roman citizenship upon Harpocras, my ointment-doctor. But though I gave particulars, in accordance with your wishes, of his age and ficial position, I have been reminded by those more skilled in such matters than I am that as Harpocras is an Egyptian, I ought first to have obtained for him the Egyptian citizenship before asking for the Roman. For my own part, I thought that no distinction was drawn between Egyptians and all other foreigners, and so was satisfied with merely informing you that he had received his freedom at the hands of a foreign lady, and that his patroness had been dead for some time. I do not regret my ignorance in this matter, inasmuch as it has enabled me to owe you a deeper debt of gratitude for the same individual. So I beg that you will bestow upon him both the Alexandrine and the Roman citizenship, that I may lawfully enjoy the full extent of your kindness. I have sent particulars of his age and income to your freedmen, according to your instructions, so as to prevent any further accidental delay of your goodness. 10.7. Trajan to Pliny. I make a practice of following the rules of my predecessors in not making promiscuous grants of the Alexandrine citizenship, but since you have already obtained the Roman citizenship for Harpocras, your ointment-doctor, I cannot very well refuse this further request of yours. You must let me know to what district he belongs, so that I may write to my friend Pompeius Planta, who is praefect of Egypt. 10.8. To Trajan. When, Sir, your late father, * both by a very fine speech and by setting them a most honourable example himself, urged every citizen to deeds of liberality, I sought permission from him to transfer to a neighbouring township all the statues of the emperors which had come into my possession by various bequests and were kept just as I had received them ill my distant estates, and to add thereto a statue of himself. He granted the request and made most flattering references to myself, and I immediately wrote to the decurions asking them to assign me a plot of ground upon which I might erect a temple ** at my own cost, and they offered to let me choose the site myself as a mark of appreciation of the task I had undertaken. But first my own ill-health, then your father's illness, and subsequently the anxieties of the office you bestowed upon me, have prevented my proceeding with the work. However, I think the present is a convenient opportunity for getting on with it, for my month of duty ends on the Kalends of September and the following month contains a number of holidays. I ask, therefore, as a special favour, that you will allow me to adorn with your statue the work which I am about to begin ; and secondly, that in order to complete it as soon as possible, you will grant me leave of absence. It would be alien to my frank disposition if I were to conceal from your goodness the fact that you will, if you grant me leave, be incidentally aiding very materially my private fices. The rent of my estates in that district exceeds 400,000 sesterces, and if the new tets are to be settled in time for the next pruning, the letting of the farms must not be any further delayed. Besides, the succession of bad vintages we have had forces me to consider the question of making certain abatements, and I cannot enter into that question unless I am on the spot. So, Sir, if for these reasons you grant me leave for thirty days, I shall owe to your kindness the speedy fulfilment of a work of loyalty and the settlement of my private fices. I cannot reduce the length of leave I ask for to narrower limits, inasmuch as the township and the estates I have spoken of are more than a hundred and fifty miles from Rome. 0 10.9. Trajan to Pliny. You have given me an abundance of private and all the public reasons I could desire for asking leave of absence, but, personally, I should have been quite content to accept the mere expression of your wish, for I have not the slightest doubt that you will return as early as you possibly can to resume your busy post. I give you permission to erect a statue of mine in the place you ask - although I am very loath to accept such honours - so as to avoid appearing to check the flow of your loyalty towards me. 10.10. To Trajan. I cannot express, Sir, in words the joy I experienced when I received your letter telling me that you had granted the Alexandrine as well as the Roman citizenship upon my ointment-doctor Harpocras, although you have made it a rule to follow the practice of your predecessors and not grant it promiscuously. I beg to inform you that Harpocras belongs to the district of Memphis. Let me beg of your great kindness, Sir, to send me a letter, as you promised, for your friend Pompeius Planta, the praefect of Egypt. As, Sir, I shall come to meet you that I may enjoy the pleasure at the earliest moment of welcoming you on your long-hoped-for return, * I pray that you will permit me to join you on the road as far out from Rome as possible. 10.11. To Trajan. My recent illness, Sir, laid me under great obligations to Postumius Marinus, my doctor, and I shall only be able to fully repay him if you are kind enough to grant, with your usual goodness of heart, the request I have to make. I beg you, therefore, to give the citizenship to his relations, to Chrysippus the son of Mithridates, and to the wife of Chrysippus, Stratonica the daughter of Epigonus, and also to the children of the same Chrysippus, Epigonus and Mithridates, with the proviso that they may be placed under the authority of their father, and may preserve their rights as patrons towards their freedmen. I also beg you to bestow full Roman citizenship upon Lucius Satrius Abascantus, Publius Caesius Phosporus, and Pancharia Soteris, whose patrons are quite willing for them to receive the favour. 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. 10.13. To Trajan. As I am convinced. Sir, that the best testimonial to and appreciation of my character is to receive marks of distinction from so upright an emperor as yourself, I beg you to add to the dignity to which you have so kindly advanced me, by giving me the role either of augur or of septemvir, * now that they are vacant, so that by virtue of my priesthood I may publicly entreat the favour of the gods for you which now I implore in my private devotion. 10.14. To Trajan. I congratulate you, best of emperors, on your most remarkable, magnificent, and illustrious victory * in your own name and that of the State, and I pray the immortal gods that an equally happy result may attend all your plans, that so the glory of your empire may be renewed and increased by your conspicuous virtues. 10.16. Trajan to Pliny. You have done well to send me news, my dear Pliny, for I am exceedingly interested to hear what sort of a journey you are having to your province. You are doing wisely to make use of coasters and land carriage alternately, according to the difficulties of the various districts. 10.52. To Trajan. We have celebrated. Sir, with the thankfulness appropriate to the occasion, the day on which you preserved the empire by undertaking the duties of Emperor, * and have prayed the gods to keep you in safety and prosperity, since on you |
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77. Pliny The Younger, Letters, 3.4.2, 3.10.6, 3.13, 3.18, 4.1.5-4.1.6, 10.1-10.14, 10.16-10.17, 10.52, 10.70, 10.74-10.75, 10.81, 10.88-10.89, 10.96-10.97, 10.100-10.103, 10.118-10.119, 10.120.2, 10.121 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 165, 166, 168, 170, 171, 172, 180 | 10.1. To Trajan. Your filial piety, most sacred emperor, prompted your desire to succeed your father as late as possible, but the immortal gods have hastened to bring your talents to the guidance of the state which has fallen to your care. * I pray therefore that prosperity may wait upon you, and through you upon the human race - in other words, I pray that whatever befalls may be worthy of your reign. It is my earnest wish that both in public and private life strength and cheerfulness, most excellent emperor, may be yours. 10.2. To Trajan. Words fail me to express the pleasure you have given me, Sir, in that you have thought me worthy of the privileges which belong to those who have three children. * For although in this case you have granted the prayers of that excellent man, Julius Servianus, who is your devoted servant, I still gather from your rescript that you indulged his wishes all the more willingly because it was for me that he asked the favour. I seem therefore to have attained the summit of my ambition now that at the beginning of your most auspicious reign you have allowed me to win this peculiar mark of your regard, and I desire children of my own all the more now, when I even wished to have them in the late terrible regime, ** as you can judge from my having married twice. But the gods have decreed a better fate for me, and have reserved all my good fortune intact to be granted by your bounty. I should much prefer to become a father at a time like this, when my future happiness and prosperity are assured to me. 0 10.4. To Trajan. The kindnesses, most excellent of emperors, which I have received at your hands have been so manifold that I am encouraged to dare to seek your interest on behalf of my friends, among whom Voconius Romanus has deserved, perhaps, the first place. He has been my schoolfellow and companion from my earliest years. For that reason I petitioned the late emperor, your father, to promote him to the senatorial order. However, the granting of my prayer has been left over for your goodness to accomplish, because the mother of Romanus had omitted some legal technicalities in handing over the liberal sum of four million sesterces which she had promised in a document addressed to your father to confer upon her son. * Nevertheless, she has subsequently, by my advice, made good the omissions, for she has not only conveyed the farms over to him, but has carried out all the legal requirements necessary in making such a conveyance. Now that is finished which delayed my hopes, I have the fullest confidence in pledging my word to you for the character of my friend Romanus, a character which is adorned by his liberal education and his striking filial piety, thanks to which he has deserved this act of generosity on his mother's part, the inheritance he came in for from his father, and his adoption by his step-father. All these qualities are set off by the splendour of his family and the wealth of his parents, and I trust also that even my entreaties on his behalf will add to these separate commendations to your kindness. I pray you therefore. Sir, that you will enable me to receive the congratulations I most desire to obtain, and that since my wishes are honourable - as I hope they are - I may be able to boast of your favourable regard not only towards myself alone but also towards my friend. 10.5. To Trajan. Last year, Sir, when I was in serious ill-health and was in some danger of my life I called in an ointment-doctor {iatroliptes}, and I can only adequately repay him for the pains and interest he took in my case if you are kind enough to help me. Let me, therefore, entreat you to bestow on him the Roman citizenship, for he belongs to a foreign race and was manumitted by a foreign lady. His name is Harpocras, his patroness being Thermuthis, the daughter of Theon, but she has been dead for some years. I also beg you to give full Roman citizenship * to the freedwomen of Antonia Maximilla, a lady of great distinction, Hedia, and Antonia Harmeris. It is at the request of their patroness that I beg this favour. 10.6. To Trajan. I thank you, Sir, for having so promptly granted my request and for your bestowal of full citizenship on the freedwomen of a lady who is my intimate friend, and the Roman citizenship upon Harpocras, my ointment-doctor. But though I gave particulars, in accordance with your wishes, of his age and ficial position, I have been reminded by those more skilled in such matters than I am that as Harpocras is an Egyptian, I ought first to have obtained for him the Egyptian citizenship before asking for the Roman. For my own part, I thought that no distinction was drawn between Egyptians and all other foreigners, and so was satisfied with merely informing you that he had received his freedom at the hands of a foreign lady, and that his patroness had been dead for some time. I do not regret my ignorance in this matter, inasmuch as it has enabled me to owe you a deeper debt of gratitude for the same individual. So I beg that you will bestow upon him both the Alexandrine and the Roman citizenship, that I may lawfully enjoy the full extent of your kindness. I have sent particulars of his age and income to your freedmen, according to your instructions, so as to prevent any further accidental delay of your goodness. 10.7. Trajan to Pliny. I make a practice of following the rules of my predecessors in not making promiscuous grants of the Alexandrine citizenship, but since you have already obtained the Roman citizenship for Harpocras, your ointment-doctor, I cannot very well refuse this further request of yours. You must let me know to what district he belongs, so that I may write to my friend Pompeius Planta, who is praefect of Egypt. 10.8. To Trajan. When, Sir, your late father, * both by a very fine speech and by setting them a most honourable example himself, urged every citizen to deeds of liberality, I sought permission from him to transfer to a neighbouring township all the statues of the emperors which had come into my possession by various bequests and were kept just as I had received them ill my distant estates, and to add thereto a statue of himself. He granted the request and made most flattering references to myself, and I immediately wrote to the decurions asking them to assign me a plot of ground upon which I might erect a temple ** at my own cost, and they offered to let me choose the site myself as a mark of appreciation of the task I had undertaken. But first my own ill-health, then your father's illness, and subsequently the anxieties of the office you bestowed upon me, have prevented my proceeding with the work. However, I think the present is a convenient opportunity for getting on with it, for my month of duty ends on the Kalends of September and the following month contains a number of holidays. I ask, therefore, as a special favour, that you will allow me to adorn with your statue the work which I am about to begin ; and secondly, that in order to complete it as soon as possible, you will grant me leave of absence. It would be alien to my frank disposition if I were to conceal from your goodness the fact that you will, if you grant me leave, be incidentally aiding very materially my private fices. The rent of my estates in that district exceeds 400,000 sesterces, and if the new tets are to be settled in time for the next pruning, the letting of the farms must not be any further delayed. Besides, the succession of bad vintages we have had forces me to consider the question of making certain abatements, and I cannot enter into that question unless I am on the spot. So, Sir, if for these reasons you grant me leave for thirty days, I shall owe to your kindness the speedy fulfilment of a work of loyalty and the settlement of my private fices. I cannot reduce the length of leave I ask for to narrower limits, inasmuch as the township and the estates I have spoken of are more than a hundred and fifty miles from Rome. 0 10.9. Trajan to Pliny. You have given me an abundance of private and all the public reasons I could desire for asking leave of absence, but, personally, I should have been quite content to accept the mere expression of your wish, for I have not the slightest doubt that you will return as early as you possibly can to resume your busy post. I give you permission to erect a statue of mine in the place you ask - although I am very loath to accept such honours - so as to avoid appearing to check the flow of your loyalty towards me. 10.10. To Trajan. I cannot express, Sir, in words the joy I experienced when I received your letter telling me that you had granted the Alexandrine as well as the Roman citizenship upon my ointment-doctor Harpocras, although you have made it a rule to follow the practice of your predecessors and not grant it promiscuously. I beg to inform you that Harpocras belongs to the district of Memphis. Let me beg of your great kindness, Sir, to send me a letter, as you promised, for your friend Pompeius Planta, the praefect of Egypt. As, Sir, I shall come to meet you that I may enjoy the pleasure at the earliest moment of welcoming you on your long-hoped-for return, * I pray that you will permit me to join you on the road as far out from Rome as possible. 10.11. To Trajan. My recent illness, Sir, laid me under great obligations to Postumius Marinus, my doctor, and I shall only be able to fully repay him if you are kind enough to grant, with your usual goodness of heart, the request I have to make. I beg you, therefore, to give the citizenship to his relations, to Chrysippus the son of Mithridates, and to the wife of Chrysippus, Stratonica the daughter of Epigonus, and also to the children of the same Chrysippus, Epigonus and Mithridates, with the proviso that they may be placed under the authority of their father, and may preserve their rights as patrons towards their freedmen. I also beg you to bestow full Roman citizenship upon Lucius Satrius Abascantus, Publius Caesius Phosporus, and Pancharia Soteris, whose patrons are quite willing for them to receive the favour. 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. 10.13. To Trajan. As I am convinced. Sir, that the best testimonial to and appreciation of my character is to receive marks of distinction from so upright an emperor as yourself, I beg you to add to the dignity to which you have so kindly advanced me, by giving me the role either of augur or of septemvir, * now that they are vacant, so that by virtue of my priesthood I may publicly entreat the favour of the gods for you which now I implore in my private devotion. 10.14. To Trajan. I congratulate you, best of emperors, on your most remarkable, magnificent, and illustrious victory * in your own name and that of the State, and I pray the immortal gods that an equally happy result may attend all your plans, that so the glory of your empire may be renewed and increased by your conspicuous virtues. 10.16. Trajan to Pliny. You have done well to send me news, my dear Pliny, for I am exceedingly interested to hear what sort of a journey you are having to your province. You are doing wisely to make use of coasters and land carriage alternately, according to the difficulties of the various districts. 10.52. To Trajan. We have celebrated. Sir, with the thankfulness appropriate to the occasion, the day on which you preserved the empire by undertaking the duties of Emperor, * and have prayed the gods to keep you in safety and prosperity, since on you |
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| 78. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 13 |
| 79. Pliny The Younger, Panegyric, 55.11, 85.5-85.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 170, 171, 172 |
| 80. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 304 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
| 81. Porphyry, Life of Pythagoras, 229.1, 240.6-240.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 569, 570 |
82. Diogenes Laertius, Lives of The Philosophers, 2.6, 2.86-2.104, 2.108, 2.122, 2.124, 6.10-6.13, 8.1, 8.5, 8.17, 8.33, 8.35, 9.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •friendship (philia) •friendship (philia), in the socratics •friendship (philia), sophistic views •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 13, 571, 577, 580, 581, 582, 583, 584 | 2.6. 3. ANAXAGORASAnaxagoras, the son of Hegesibulus or Eubulus, was a native of Clazomenae. He was a pupil of Anaximenes, and was the first who set mind above matter, for at the beginning of his treatise, which is composed in attractive and dignified language, he says, All things were together; then came Mind and set them in order. This earned for Anaxagoras himself the nickname of Nous or Mind, and Timon in his Silli says of him:Then, I ween, there is Anaxagoras, a doughty champion, whom they call Mind, because forsooth his was the mind which suddenly woke up and fitted closely together all that had formerly been in a medley of confusion.He was eminent for wealth and noble birth, and furthermore for magimity, in that he gave up his patrimony to his relations. 2.86. The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another. 2.87. The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures. 2.88. Particular pleasure is desirable for its own sake, whereas happiness is desirable not for its own sake but for the sake of particular pleasures. That pleasure is the end is proved by the fact that from our youth up we are instinctively attracted to it, and, when we obtain it, seek for nothing more, and shun nothing so much as its opposite, pain. Pleasure is good even if it proceed from the most unseemly conduct, as Hippobotus says in his work On the Sects. For even if the action be irregular, still, at any rate, the resultant pleasure is desirable for its own sake and is good. 2.89. The removal of pain, however, which is put forward in Epicurus, seems to them not to be pleasure at all, any more than the absence of pleasure is pain. For both pleasure and pain they hold to consist in motion, whereas absence of pleasure like absence of pain is not motion, since painlessness is the condition of one who is, as it were, asleep. They assert that some people may fail to choose pleasure because their minds are perverted; not all mental pleasures and pains, however, are derived from bodily counterparts. For instance, we take disinterested delight in the prosperity of our country which is as real as our delight in our own prosperity. Nor again do they admit that pleasure is derived from the memory or expectation of good, which was a doctrine of Epicurus. 2.90. For they assert that the movement affecting the mind is exhausted in course of time. Again they hold that pleasure is not derived from sight or from hearing alone. At all events, we listen with pleasure to imitation of mourning, while the reality causes pain. They gave the names of absence of pleasure and absence of pain to the intermediate conditions. However, they insist that bodily pleasures are far better than mental pleasures, and bodily pains far worse than mental pains, and that this is the reason why offenders are punished with the former. For they assumed pain to be more repellent, pleasure more congenial. For these reasons they paid more attention to the body than to the mind. Hence, although pleasure is in itself desirable, yet they hold that the things which are productive of certain pleasures are often of a painful nature, the very opposite of pleasure; so that to accumulate the pleasures which are productive of happiness appears to them a most irksome business. 2.91. They do not accept the doctrine that every wise man lives pleasantly and every fool painfully, but regard it as true for the most part only. It is sufficient even if we enjoy but each single pleasure as it comes. They say that prudence is a good, though desirable not in itself but on account of its consequences; that we make friends from interested motives, just as we cherish any part of the body so long as we have it; that some of the virtues are found even in the foolish; that bodily training contributes to the acquisition of virtue; that the sage will not give way to envy or love or superstition, since these weaknesses are due to mere empty opinion; he will, however, feel pain and fear, these being natural affections; 2.92. and that wealth too is productive of pleasure, though not desirable for its own sake.They affirm that mental affections can be known, but not the objects from which they come; and they abandoned the study of nature because of its apparent uncertainty, but fastened on logical inquiries because of their utility. But Meleager in his second book On Philosophical Opinions, and Clitomachus in his first book On the Sects, affirm that they maintain Dialectic as well as Physics to be useless, since, when one has learnt the theory of good and evil, it is possible to speak with propriety, to be free from superstition, and to escape the fear of death. 2.93. They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found. 2.94. They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure. 2.95. Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind. 2.96. This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first. 2.97. A friend should be cherished not merely for his utility – for, if that fails, we should then no longer associate with him – but for the good feeling for the sake of which we shall even endure hardships. Nay, though we make pleasure the end and are annoyed when deprived of it, we shall nevertheless cheerfully endure this because of our love to our friend.The Theodoreans derived their name from Theodorus, who has already been mentioned, and adopted his doctrines. Theodorus was a man who utterly rejected the current belief in the gods. And I have come across a book of his entitled of the Gods which is not contemptible. From that book, they say, Epicurus borrowed most of what he wrote on the subject. 2.98. Theodorus was also a pupil of Anniceris and of Dionysius the dialectician, as Antisthenes mentions in his Successions of Philosophers. He considered joy and grief to be the supreme good and evil, the one brought about by wisdom, the other by folly. Wisdom and justice he called goods, and their opposites evils, pleasure and pain being intermediate to good and evil. Friendship he rejected because it did not exist between the unwise nor between the wise; with the former, when the want is removed, the friendship disappears, whereas the wise are selfsufficient and have no need of friends. It was reasonable, as he thought, for the good man not to risk his life in the defence of his country, for he would never throw wisdom away to benefit the unwise. 2.99. He said the world was his country. Theft, adultery, and sacrilege would be allowable upon occasion, since none of these acts is by nature base, if once you have removed the prejudice against them, which is kept up in order to hold the foolish multitude together. The wise man would indulge his passions openly without the least regard to circumstances. Hence he would use such arguments as this. Is a woman who is skilled in grammar useful in so far as she is skilled in grammar? Yes. And is a boy or a youth skilled in grammar useful in so far as he is skilled in grammar? Yes. 2.100. Again, is a woman who is beautiful useful in so far as she is beautiful? And the use of beauty is to be enjoyed? Yes. When this was admitted, he would press the argument to the conclusion, namely, that he who uses anything for the purpose for which it is useful does no wrong. And by some such interrogatories he would carry his point.He appears to have been called θεός (god) in consequence of the following argument addressed to him by Stilpo. Are you, Theodorus, what you declare yourself to be? To this he assented, and Stilpo continued, And do you say you are god? To this he agreed. Then it follows that you are god. Theodorus accepted this, and Stilpo said with a smile, But, you rascal, at this rate you would allow yourself to be a jackdaw and ten thousand other things. 2.101. However, Theodorus, sitting on one occasion beside Euryclides, the hierophant, began, Tell me, Euryclides, who they are who violate the mysteries? Euryclides replied, Those who disclose them to the uninitiated. Then you violate them, said Theodorus, when you explain them to the uninitiated. Yet he would hardly have escaped from being brought before the Areopagus if Demetrius of Phalerum had not rescued him. And Amphicrates in his book Upon Illustrious Men says he was condemned to drink the hemlock. 2.102. For a while he stayed at the court of Ptolemy the son of Lagus, and was once sent by him as ambassador to Lysimachus. And on this occasion his language was so bold that Lysimachus said, Tell me, are you not the Theodorus who was banished from Athens? To which he replied, Your information is correct, for, when Athens could not bear me any more than Semele could Dionysus, she cast me out. And upon Lysimachus adding, Take care you do not come here again, I never will, said he, unless Ptolemy sends me. Mithras, the king's minister, standing by and saying, It seems that you can ignore not only gods but kings as well, Theodorus replied, How can you say that I ignore the gods when I regard you as hateful to the gods? He is said on one occasion in Corinth to have walked abroad with a numerous train of pupils, and Metrocles the Cynic, who was washing chervil, remarked, You, sophist that you are, would not have wanted all these pupils if you had washed vegetables. Thereupon Theodorus retorted, And you, if you had known how to associate with men, would have had no use for these vegetables. 2.103. A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice. 2.104. (5) An authority upon musical composers from Terpander onwards. (6) A Stoic. (7) A writer upon the Romans. (8) A Syracusan who wrote upon Tactics. (9) A Byzantine, famous for his political speeches. (10) Another, equally famous, mentioned by Aristotle in his Epitome of Orators. (11) A Theban sculptor. (12) A painter, mentioned by Polemo. (13) An Athenian painter, of whom Menodotus writes. (14) An Ephesian painter, who is mentioned by Theophanes in his work upon painting. (15) A poet who wrote epigrams. (16) A writer on poets. (17) A physician, pupil of Athenaeus. (18) A Stoic philosopher of Chios. (19) A Milesian, also a Stoic philosopher (20) A tragic poet. 2.108. He wrote six dialogues, entitled Lamprias, Aeschines, Phoenix, Crito, Alcibiades, and a Discourse on Love. To the school of Euclides belongs Eubulides of Miletus, the author of many dialectical arguments in an interrogatory form, namely, The Liar, The Disguised, Electra, The Veiled Figure, The Sorites, The Horned One, and The Bald Head. of him it is said by one of the Comic poets:Eubulides the Eristic, who propounded his quibbles about horns and confounded the orators with falsely pretentious arguments, is gone with all the braggadocio of a Demosthenes.Demosthenes was probably his pupil and thereby improved his faulty pronunciation of the letter R. 2.122. 13. SIMONSimon was a citizen of Athens and a cobbler. When Socrates came to his workshop and began to converse, he used to make notes of all that he could remember. And this is why people apply the term leathern to his dialogues. These dialogues are thirty-three in number, extant in a single volume:of the Gods.of the Good.On the Beautiful.What is the Beautiful.On the Just: two dialogues.of Virtue, that it cannot be taught.of Courage: three dialogues.On Law.On Guiding the People.of Honour.of Poetry.On Good Eating.On Love.On Philosophy.On Knowledge.On Music.On Poetry.What is the Beautiful 6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 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. 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 8.1. BOOK 8: 1. PYTHAGORASPythagoras Having now completed our account of the philosophy of Ionia starting with Thales, as well as of its chief representatives, let us proceed to examine the philosophy of Italy, which was started by Pythagoras, son of the gem-engraver Mnesarchus, and according to Hermippus, a Samian, or, according to Aristoxenus, a Tyrrhenian from one of those islands which the Athenians held after clearing them of their Tyrrhenian inhabitants. Some indeed say that he was descended through Euthyphro, Hippasus and Marmacus from Cleonymus, who was exiled from Phlius, and that, as Marmacus lived in Samos, so Pythagoras was called a Samian. 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. 8.17. 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. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries. 8.35. Not to break bread; for once friends used to meet over one loaf, as the barbarians do even to this day; and you should not divide bread which brings them together; some give as the explanation of this that it has reference to the judgement of the dead in Hades, others that bread makes cowards in war, others again that it is from it that the whole world begins.He held that the most beautiful figure is the sphere among solids, and the circle among plane figures. Old age may be compared to everything that is decreasing, while youth is one with increase. Health means retention of the form, disease its destruction. of salt he said it should be brought to table to remind us of what is right; for salt preserves whatever it finds, and it arises from the purest sources, sun and sea. 9.55. The works of his which survive are these:The Art of Controversy.of Wrestling.On Mathematics.of the State.of Ambition.of Virtues.of the Ancient Order of Things.On the Dwellers in Hades.of the Misdeeds of Mankind.A Book of Precepts.of Forensic Speech for a Fee, two books of opposing arguments.This is the list of his works. Moreover there is a dialogue which Plato wrote upon him.Philochorus says that, when he was on a voyage to Sicily, his ship went down, and that Euripides hints at this in his Ixion. According to some his death occurred, when he was on a journey, at nearly ninety years of age, |
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| 83. Iamblichus, Protrepticus, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 13 |
| 84. Marinus, Vita Proclus, 17.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 570 |
| 85. Libanius, Progymnasmata, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 86. Stobaeus, Anthology, 4.5.61 (5th cent. CE - 5th cent. CE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484 |
| 87. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 181.17-181.24 (6th cent. CE - 6th cent. CE) Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 570 |
| 88. Procopius, De Bellis, 5.8.41 (6th cent. CE - 6th cent. CE) Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 206 |
| 89. Tragica Adespota, Fragments, None Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
| 90. Severus, Letters, 13.2, 15.1-15.3, 16.1, 16.16-16.18, 18.4, 18.15, 19.4-19.6, 19.8, 30.2, 31.3 Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 209, 210, 211, 212, 215, 220, 221 |
| 91. Anon., Tanḥuma Shoftim, None Tagged with subjects: •nan Found in books: nan nan |
| 92. Various, Anthologia Palatina, 7.351-7.352 Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 306 |
93. Anon., Letter of Aristeas, None Tagged with subjects: •nan Found in books: Gunderson (2022) 106 | 295. I have written at length and must crave your pardon, Philocrates. I was astonished beyond measure at the men and the way in which on the spur of the moment they gave answers which |
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| 94. Anon., Ijo, 2.232-2.241 Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 220, 221 |
| 95. Sophocles, Atreus, None Tagged with subjects: •philia (friendship) as oath witness •philia (friendship) Found in books: Sommerstein and Torrance (2014) 116 |
| 96. Thucydides, Characters, 7.18.2 Tagged with subjects: •philia (friendship) Found in books: Sommerstein and Torrance (2014) 305 |
| 97. Archytas, [On Law And Justice], 35.27-35.28, 36.2-36.7 Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484, 485 |
| 98. Demetrius of Byzantium, Apud Ath., None Tagged with subjects: •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 13 |
| 100. Idomeneus of Lampsacus, Apud D., 50.2.60 Tagged with subjects: •friendship (philia) •friendship (philia), in the socratics Found in books: Wolfsdorf (2020) 581 |
| 101. Pseudo-Diotogenes, On The Happiness of The Household, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 102. Pseudo-Ecphantus, On Kingship, None Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485 |
| 103. Anon., Scholia In Platonis Phaedrum, None Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571 |
| 104. Timaeus of Tauromenium, Apud D., 50.8.10 Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571 |
| 105. Empedocles, Fr.D., 3 Tagged with subjects: •friendship (philia) •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 572 |
| 110. Thedosius, Codex Theodosianus, 16.8.24 Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 206 |
| 111. Socrates of Constantinople, Historia Ecclesiastica, 7.13 Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 212 |
| 113. Pseudo-Libanius, Epistolimaioi Characteres, 37, 84 Tagged with subjects: •nan Found in books: Gunderson (2022) 166 |
| 114. Aristotle, Protrepticus, None Tagged with subjects: •friendship (philia), pythagorean Found in books: Wolfsdorf (2020) 13 |
| 117. Favorinus, Fgrh, 566 13 Tagged with subjects: •friendship (philia) •friendship (philia), pythagorean •friendship (philia), in empedocles Found in books: Wolfsdorf (2020) 571 |
| 119. Philodemus, Anthologia Latina, 11.44.3-11.44.5 Tagged with subjects: •friendship (philia) Found in books: Gunderson (2022) 150 |
