1. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 244| 143b. αὐτοὺς διὰ ταύτην καὶ πράττοντες καὶ τό γε ἔσχατον εὐχόμενοι ἡμῖν αὐτοῖς τὰ κάκιστα. ὅπερ οὖν οὐδεὶς ἂν οἰηθείη, ἀλλὰ τοῦτό γε πᾶς ἂν οἴοιτο ἱκανὸς εἶναι, αὐτὸς αὑτῷ τὰ βέλτιστα εὔξασθαι, ἀλλʼ οὐ τὰ κάκιστα. τοῦτο μὲν γὰρ ὡς ἀληθῶς κατάρᾳ τινὶ ἀλλʼ οὐκ εὐχῇ ὅμοιον ἂν εἴη. ΣΩ. ἀλλʼ ἴσως, ὦ βέλτιστε, φαίη ἄν τις ἀνήρ, ὃς ἐμοῦ τε καὶ σοῦ σοφώτερος ὢν τυγχάνοι, οὐκ ὀρθῶς ἡμᾶς | 143b. but—worst of all—into praying to be granted the greatest evils. Now that is a thing that no one would suppose of himself; each of us would rather suppose he was competent to pray for his own greatest good, not his greatest evil. Why, that would seem, in truth, more like some sort of curse than a prayer! Soc. But perhaps, my excellent friend, some person who is wiser than either you or I may say we are wrong to be so free with our abuse of ignorance, |
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| 2. Xenophon, Apology, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 119, 145, 244 |
3. Xenophon, Memoirs, 1.1.2-1.1.9, 4.14.19-4.14.25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 112, 244| 1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.5. καίτοι τίς οὐκ ἂν ὁμολογήσειεν αὐτὸν βούλεσθαι μήτʼ ἠλίθιον μήτʼ ἀλαζόνα φαίνεσθαι τοῖς συνοῦσιν; ἐδόκει δʼ ἂν ἀμφότερα ταῦτα, εἰ προαγορεύων ὡς ὑπὸ θεοῦ φαινόμενα καὶ ψευδόμενος ἐφαίνετο. δῆλον οὖν ὅτι οὐκ ἂν προέλεγεν, εἰ μὴ ἐπίστευεν ἀληθεύσειν. ταῦτα δὲ τίς ἂν ἄλλῳ πιστεύσειεν ἢ θεῷ; πιστεύων δὲ θεοῖς πῶς οὐκ εἶναι θεοὺς ἐνόμιζεν; ἀλλὰ μὴν ἐποίει καὶ τάδε πρὸς τοὺς ἐπιτηδείους. 1.1.6. τὰ μὲν γὰρ ἀναγκαῖα συνεβούλευε καὶ πράττειν ὡς ἐνόμιζεν ἄριστʼ ἂν πραχθῆναι· περὶ δὲ τῶν ἀδήλων ὅπως ἀποβήσοιτο μαντευσομένους ἔπεμπεν, εἰ ποιητέα. 1.1.7. καὶ τοὺς μέλλοντας οἴκους τε καὶ πόλεις καλῶς οἰκήσειν μαντικῆς ἔφη προσδεῖσθαι· τεκτονικὸν μὲν γὰρ ἢ χαλκευτικὸν ἢ γεωργικὸν ἢ ἀνθρώπων ἀρχικὸν ἢ τῶν τοιούτων ἔργων ἐξεταστικὸν ἢ λογιστικὸν ἢ οἰκονομικὸν ἢ στρατηγικὸν γενέσθαι, πάντα τὰ τοιαῦτα μαθήματα καὶ ἀνθρώπου γνώμῃ αἱρετὰ ἐνόμιζεν εἶναι· 1.1.8. τὰ δὲ μέγιστα τῶν ἐν τούτοις ἔφη τοὺς θεοὺς ἑαυτοῖς καταλείπεσθαι, ὧν οὐδὲν δῆλον εἶναι τοῖς ἀνθρώποις. οὔτε γὰρ τῷ καλῶς ἀγρὸν φυτευσαμένῳ δῆλον ὅστις καρπώσεται, οὔτε τῷ καλῶς οἰκίαν οἰκοδομησαμένῳ δῆλον ὅστις ἐνοικήσει, οὔτε τῷ στρατηγικῷ δῆλον εἰ συμφέρει στρατηγεῖν, οὔτε τῷ πολιτικῷ δῆλον εἰ συμφέρει τῆς πόλεως προστατεῖν, οὔτε τῷ καλὴν γήμαντι, ἵνʼ εὐφραίνηται, δῆλον εἰ διὰ ταύτην ἀνιάσεται, οὔτε τῷ δυνατοὺς ἐν τῇ πόλει κηδεστὰς λαβόντι δῆλον εἰ διὰ τούτους στερήσεται τῆς πόλεως. 1.1.9. τοὺς δὲ μηδὲν τῶν τοιούτων οἰομένους εἶναι δαιμόνιον, ἀλλὰ πάντα τῆς ἀνθρωπίνης γνώμης, δαιμονᾶν ἔφη· δαιμονᾶν δὲ καὶ τοὺς μαντευομένους ἃ τοῖς ἀνθρώποις ἔδωκαν οἱ θεοὶ μαθοῦσι διακρίνειν (οἷον εἴ τις ἐπερωτῴη πότερον ἐπιστάμενον ἡνιοχεῖν ἐπὶ ζεῦγος λαβεῖν κρεῖττον ἢ μὴ ἐπιστάμενον, ἢ πότερον ἐπιστάμενον κυβερνᾶν ἐπὶ τὴν ναῦν κρεῖττον λαβεῖν ἢ μὴ ἐπιστάμενον), ἢ ἃ ἔξεστιν ἀριθμήσαντας ἢ μετρήσαντας ἢ στήσαντας εἰδέναι· τοὺς τὰ τοιαῦτα παρὰ τῶν θεῶν πυνθανομένους ἀθέμιτα ποιεῖν ἡγεῖτο. ἔφη δὲ δεῖν, ἃ μὲν μαθόντας ποιεῖν ἔδωκαν οἱ θεοί, μανθάνειν, ἃ δὲ μὴ δῆλα τοῖς ἀνθρώποις ἐστί, πειρᾶσθαι διὰ μαντικῆς παρὰ τῶν θεῶν πυνθάνεσθαι· τοὺς θεοὺς γὰρ οἷς ἂν ὦσιν ἵλεῳ σημαίνειν. | 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods? 1.1.6. Another way he had of dealing with intimate friends was this: if there was no room for doubt, he advised them to act as they thought best; but if the consequences could not be foreseen, he sent them to the oracle to inquire whether the thing ought to be done. 1.1.7. Those who intended to control a house or a city, he said, needed the help of divination. For the craft of carpenter, smith, farmer or ruler, and the theory of such crafts, and arithmetic and economics and generalship might be learned and mastered by the application of human powers; 1.1.8. but the deepest secrets of these matters the gods reserved to themselves; they were dark to men. You may plant a field well; but you know not who shall gather the fruits: you may build a house well; but you know not who shall dwell in it: able to command, you cannot know whether it is profitable to command: versed in statecraft, you know not whether it is profitable to guide the state: though, for your delight, you marry a pretty woman, you cannot tell whether she will bring you sorrow: though you form a party among men mighty in the state, you know not whether they will cause you to be driven from the state. 1.1.9. If any man thinks that these matters are wholly within the grasp of the human mind and nothing in them is beyond our reason, that man, he said, is irrational. But it is no less irrational to seek the guidance of heaven in matters which men are permitted by the gods to decide for themselves by study: to ask, for instance, Is it better to get an experienced coachman to drive my carriage or a man without experience? Cyropaedia I. vi. 6. Is it better to get an experienced seaman to steer my ship or a man without experience? So too with what we may know by reckoning, measurement or weighing. To put such questions to the gods seemed to his mind profane. In short, what the gods have granted us to do by help of learning, we must learn; what is hidden from mortals we should try to find out from the gods by divination: for to him that is in their grace the gods grant a sign. |
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| 4. Xenophon, Symposium, 4.47 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 244 |
| 5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 145 |
| 6. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 145 |
7. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 145| 315b. ἄνθρωποι, ὡς δοκοῦμεν, οὐκ ἀεὶ δύνανται ἐξευρίσκειν ὃ βούλεται ὁ νόμος, τὸ ὄν. ἐπεὶ φέρε ἴδωμεν ἐὰν ἄρα ἡμῖν ἐνθένδε κατάδηλον γένηται εἴτε τοῖς αὐτοῖς ἀεὶ νόμοις χρώμεθα ἢ ἄλλοτε ἄλλοις, καὶ εἰ ἅπαντες τοῖς αὐτοῖς ἢ ἄλλοι ἄλλοις. ΕΤ. ἀλλὰ τοῦτό γε, ὦ Σώκρατες, οὐ χαλεπὸν γνῶναι, ὅτι οὔτε οἱ αὐτοὶ ἀεὶ τοῖς αὐτοῖς νόμοις χρῶνται ἄλλοι τε ἄλλοις. ἐπεὶ αὐτίκα ἡμῖν μὲν οὐ νόμος ἐστὶν ἀνθρώπους θύειν ἀλλʼ ἀνόσιον, Καρχηδόνιοι δὲ θύουσιν ὡς ὅσιον ὂν | 315b. always the same laws, as we observe, are not always able to discover what the law is intent on—reality. For come now, let us see if from this point onward we can get it clear whether we use always the same laws or different ones at different times, and whether we all use the same, or some of us use some, and others others. Com. Why, that, Socrates, is no difficult matter to determine—that the same men do not use always the same laws, and also that different men use different ones. With us, for instance, human sacrifice is not legal, but unholy, |
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| 8. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 244 |
9. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 244| 203c. τε παρʼ αὐτῷ καὶ ἐκύησε τὸν ἔρωτα. διὸ δὴ καὶ τῆς Ἀφροδίτης ἀκόλουθος καὶ θεράπων γέγονεν ὁ Ἔρως, γεννηθεὶς ἐν τοῖς ἐκείνης γενεθλίοις, καὶ ἅμα φύσει ἐραστὴς ὢν περὶ τὸ καλὸν καὶ τῆς Ἀφροδίτης καλῆς οὔσης. ἅτε οὖν Πόρου καὶ Πενίας ὑὸς ὢν ὁ Ἔρως ἐν τοιαύτῃ τύχῃ καθέστηκεν. πρῶτον μὲν πένης ἀεί ἐστι, καὶ πολλοῦ δεῖ ἁπαλός τε καὶ καλός, οἷον οἱ πολλοὶ οἴονται, ἀλλὰ σκληρὸς | 203c. and lying down by his side she conceived Love. Hence it is that Love from the beginning has been attendant and minister to Aphrodite, since he was begotten on the day of her birth, and is, moreover, by nature a lover bent on beauty since Aphrodite is beautiful. Now, as the son of Resource and Poverty, Love is in a peculiar case. First, he is ever poor, and far from tender or beautiful as most suppose him: |
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10. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 119| 30d. εἶναι ἀμείνονι ἀνδρὶ ὑπὸ χείρονος βλάπτεσθαι. ἀποκτείνειε μεντἂν ἴσως ἢ ἐξελάσειεν ἢ ἀτιμώσειεν· ἀλλὰ ταῦτα οὗτος μὲν ἴσως οἴεται καὶ ἄλλος τίς που μεγάλα κακά, ἐγὼ δʼ οὐκ οἴομαι, ἀλλὰ πολὺ μᾶλλον ποιεῖν ἃ οὑτοσὶ νῦν ποιεῖ, ἄνδρα ἀδίκως ἐπιχειρεῖν ἀποκτεινύναι. νῦν οὖν, ὦ ἄνδρες Ἀθηναῖοι, πολλοῦ δέω ἐγὼ ὑπὲρ ἐμαυτοῦ ἀπολογεῖσθαι, ὥς τις ἂν οἴοιτο, ἀλλὰ ὑπὲρ ὑμῶν, μή τι ἐξαμάρτητε περὶ τὴν τοῦ | 30d. that would be impossible, for I believe it is not God’s will that a better man be injured by a worse. He might, however, perhaps kill me or banish me or disfranchise me; and perhaps he thinks he would thus inflict great injuries upon me, and others may think so, but I do not; I think he does himself a much greater injury by doing what he is doing now—killing a man unjustly. And so, men of Athens , I am now making my defence not for my own sake, as one might imagine, but far more for yours, that you may not by condemning me err in your treatment of the gift the God gave you. |
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11. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 244| 404c. ἀέρα Ἥραν ὠνόμασεν ἐπικρυπτόμενος, θεὶς τὴν ἀρχὴν ἐπὶ τελευτήν· γνοίης δʼ ἄν, εἰ πολλάκις λέγοις τὸ τῆς Ἥρας ὄνομα. Φερρέφαττα δέ· πολλοὶ μὲν καὶ τοῦτο φοβοῦνται τὸ ὄνομα καὶ τὸν Ἀπόλλω, ὑπὸ ἀπειρίας, ὡς ἔοικεν, ὀνομάτων ὀρθότητος. καὶ γὰρ μεταβάλλοντες σκοποῦνται τὴν Φερσεφόνην, καὶ δεινὸν αὐτοῖς φαίνεται· τὸ δὲ μηνύει | 404c. ἐρατή ), as indeed, Zeus is said to have married her for love. But perhaps the lawgiver had natural phenomena in mind, and called her Hera ( Ἥρα ) as a disguise for ἀήρ (air), putting the beginning at the end. You would understand, if you were to repeat the name Hera over and over. And Pherephatta!—How many people fear this name, and also Apollo! I imagine it is because they do not know about correctness of names. You see they change the name to Phersephone and its aspect frightens them. But really the name indicates that the goddess is wise; |
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| 12. Theophrastus, De Pietate, 7.14-7.21, 8.17-8.20, 13.15-13.20, 18.40-18.41, 19.1-19.5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 145 |
| 13. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 119 |
| 14. Aristotle, Prophesying By Dreams, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 244 |
| 15. Anaximenes of Lampsacus, Rhetoric To Alexander, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010) 244 |
| 16. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 244 |
| 17. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, None Tagged with subjects: •manteis, and the daimonion Found in books: Mikalson (2010) 119 |
