1. Homer, Iliad, 5.593, 5.845, 6.266-6.268, 18.535 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66, 69; Tor (2017), Mortal and Divine in Early Greek Epistemology, 242 | 5.593. / But Hector marked them across the ranks, and rushed upon them shouting aloud, and with him followed the strong battalions of the Trojans; and Ares led them and the queen Enyo, she bringing ruthless Din of War, while Ares wielded in his hands a monstrous spear, 5.845. / put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. 6.266. / lest thou cripple me, and I be forgetful of my might and my valour; moreover with hands unwashen I have awe to pour libation of flaming wine to Zeus; nor may it in any wise be that a man should make prayer to the son of Cronos, lord of the dark clouds, all befouled with blood and filth. Nay, do thou go to the temple of Athene, 6.267. / lest thou cripple me, and I be forgetful of my might and my valour; moreover with hands unwashen I have awe to pour libation of flaming wine to Zeus; nor may it in any wise be that a man should make prayer to the son of Cronos, lord of the dark clouds, all befouled with blood and filth. Nay, do thou go to the temple of Athene, 6.268. / lest thou cripple me, and I be forgetful of my might and my valour; moreover with hands unwashen I have awe to pour libation of flaming wine to Zeus; nor may it in any wise be that a man should make prayer to the son of Cronos, lord of the dark clouds, all befouled with blood and filth. Nay, do thou go to the temple of Athene, 18.535. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; |
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| 2. Anaximenes of Miletus, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 3. Pherecydes of Syros, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 5. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 6. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 7. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 245 |
| 8. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 356 |
| 9. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 229, 230 |
10. Aeschylus, Eumenides, 616-618 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111| 618. ὃ μὴ κελεύσαι Ζεὺς Ὀλυμπίων πατήρ. | |
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| 11. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69 |
| 12. Epicharmus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 228, 229 |
| 13. Epicharmus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 228, 229 |
14. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179| 273e. τὰς φύσεις διαριθμήσηται, καὶ κατʼ εἴδη τε διαιρεῖσθαι τὰ ὄντα καὶ μιᾷ ἰδέᾳ δυνατὸς ᾖ καθʼ ἓν ἕκαστον περιλαμβάνειν, οὔ ποτʼ ἔσται τεχνικὸς λόγων πέρι καθʼ ὅσον δυνατὸν ἀνθρώπῳ. ταῦτα δὲ οὐ μή ποτε κτήσηται ἄνευ πολλῆς πραγματείας· ἣν οὐχ ἕνεκα τοῦ λέγειν καὶ πράττειν πρὸς ἀνθρώπους δεῖ διαπονεῖσθαι τὸν σώφρονα, ἀλλὰ τοῦ θεοῖς κεχαρισμένα μὲν λέγειν δύνασθαι, κεχαρισμένως δὲ πράττειν τὸ πᾶν εἰς δύναμιν. ΣΩ. οὐ γὰρ δὴ ἄρα, ὦ Τεισία, φασὶν οἱ σοφώτεροι ἡμῶν, ὁμοδούλοις δεῖ χαρίζεσθαι | 273e. and is able to divide things by classes and to comprehend particulars under a general idea, he will never attain the highest human perfection in the art of speech. But this ability he will not gain without much diligent toil, which a wise man ought not to undergo for the sake of speaking and acting before men, but that he may be able to speak and to do everything, so far as possible, |
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15. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86| 58a. ΦΑΙΔ. οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε ὃν τρόπον ἐγένετο; γ ΕΧ. ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων ; ΦΑΙΔ. τύχη τις αὐτῷ, ὦ Ἐχέκρατες , συνέβη: ἔτυχεν γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμμένη τοῦ πλοίου ὃ εἰς Δῆλον Ἀθηναῖοι πέμπουσιν. ΕΧ. τοῦτο δὲ δὴ τί ἐστιν; ΦΑΙΔ. τοῦτ’ ἔστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι , ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους ᾤχετο | 58a. Phaedo. Did you not even hear about the trial and how it was conducted? Echecrates. Yes, some one told us about that, and we wondered that although it took place a long time ago, he was put to death much later. Now why was that, Phaedo? Phaedo. It was a matter of chance, Echecrates. It happened that the stern of the ship which the Athenians send to Delos was crowned on the day before the trial. Echecrates. What ship is this? Phaedo. This is the ship, as the Athenians say, in which Theseus once went to Crete with the fourteen |
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| 16. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 243, 246 |
17. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 49| 150b. καὶ φρόνησις διαφερόντως τετιμῆσθαι· φρόνιμοι δὲ καὶ δίκαιοι οὐκ ἄλλοι τινές εἰσιν ἢ τῶν εἰδότων ἃ δεῖ πράττειν καὶ λέγειν καὶ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους. βουλοίμην δʼ ἂν καὶ σοῦ πυθέσθαι ὅτι ποτʼ ἐν νῷ ἔχεις πρὸς ταῦτα. ΑΛ. ἀλλʼ ἐμοὶ μέν, ὦ Σώκρατες, οὐκ ἄλλῃ πῃ δοκεῖ ἢ ᾗπερ σοί τε καὶ τῷ θεῷ· οὐδὲ γὰρ ἂν εἰκὸς εἴη ἀντίψηφον ἐμὲ τῷ θεῷ γενέσθαι. ΣΩ. οὐκοῦν μέμνησαι ἐν πολλῇ ἀπορίᾳ φάσκων εἶναι, | 150b. and wise and just are they alone who know what acts and words to use towards gods and men. But I should like now to hear what may be your opinion on the subject. Alc. Why, Socrates, it in no wise differs from yours and the god’s; for indeed it would not be fitting for me to record my vote against the god. Soc. And you remember you professed to be in great perplexity lest you should pray unawares for evil, |
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18. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177| 195e. ΛΑ. ἔγωγε, ὅτι γε τοὺς μάντεις καλεῖ τοὺς ἀνδρείους· τίς γὰρ δὴ ἄλλος εἴσεται ὅτῳ ἄμεινον ζῆν ἢ τεθνάναι; καίτοι σύ, ὦ Νικία, πότερον ὁμολογεῖς μάντις εἶναι ἢ οὔτε μάντις οὔτε ἀνδρεῖος; ΝΙ. τί δέ; μάντει αὖ οἴει προσήκει τὰ δεινὰ γιγνώσκειν καὶ τὰ θαρραλέα; ΛΑ. ἔγωγε· τίνι γὰρ ἄλλῳ; ΝΙ. ὧι ἐγὼ λέγω πολὺ μᾶλλον, ὦ βέλτιστε· ἐπεὶ μάντιν γε τὰ σημεῖα μόνον δεῖ γιγνώσκειν τῶν ἐσομένων, εἴτε τῳ θάνατος εἴτε νόσος εἴτε ἀποβολὴ χρημάτων ἔσται, | 195e. Lach. I do: it seems to be the seers whom he calls the courageous: for who else can know for which of us it is better to be alive than dead? And yet, Nicias, do you avow yourself to be a seer, or to be neither a seer nor courageous? Nic. What! Is it now a seer, think you, who has the gift of judging what is to be dreaded and what to be dared? Lach. That is my view: who else could it be? Nic. Much rather the man of whom I speak, my dear sir: for the seer’s business is to judge only the signs of what is yet to come—whether a man is to meet with death or disease or loss of property, |
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19. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177| 14b. ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ | 14b. Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me. |
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20. Herodotus, Histories, 2.123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 | 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. |
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| 21. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 22. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 23. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 24. Ion of Chios, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 25. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86 |
| 26. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 27. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 28. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111 |
29. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 70| 92c. εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα. | 92c. into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason. |
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| 30. Xenophon, Apology, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177 |
31. Xenophon, Memoirs, 1.1.2-1.1.9, 1.3.2-1.3.3, 1.4.15-1.4.18, 2.2.13-2.2.14, 4.3.12, 4.3.16, 4.7.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on prayer •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110, 112, 177, 179| 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. 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. 1.3.3. θυσίας δὲ θύων μικρὰς ἀπὸ μικρῶν οὐδὲν ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ μεγάλα θυόντων. οὔτε γὰρ τοῖς θεοῖς ἔφη καλῶς ἔχειν, εἰ ταῖς μεγάλαις θυσίαις μᾶλλον ἢ ταῖς μικραῖς ἔχαιρον· πολλάκις γὰρ ἂν αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα· οὔτʼ ἂν τοῖς ἀνθρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον ἦν κεχαρισμένα τοῖς θεοῖς ἢ τὰ παρὰ τῶν χρηστῶν· ἀλλʼ ἐνόμιζε τοὺς θεοὺς ταῖς παρὰ τῶν εὐσεβεστάτων τιμαῖς μάλιστα χαίρειν. ἐπαινέτης δʼ ἦν καὶ τοῦ ἔπους τούτου· καδδύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσι, Hes. WD 336 καὶ πρὸς φίλους δὲ καὶ ξένους καὶ πρὸς τὴν ἄλλην δίαιταν καλὴν ἔφη παραίνεσιν εἶναι τὴν καδδύναμιν δʼ ἔρδειν. 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16. οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται; 1.4.17. ὠγαθέ, ἔφη, κατάμαθε ὅτι καὶ ὁ σὸς νοῦς ἐνὼν τὸ σὸν σῶμα ὅπως βούλεται μεταχειρίζεται. οἴεσθαι οὖν χρὴ καὶ τὴν ἐν τῷ παντὶ φρόνησιν τὰ πάντα, ὅπως ἂν αὐτῇ ἡδὺ ᾖ, οὕτω τίθεσθαι, καὶ μὴ τὸ σὸν μὲν ὄμμα δύνασθαι ἐπὶ πολλὰ στάδια ἐξικνεῖσθαι, τὸν δὲ τοῦ θεοῦ ὀφθαλμὸν ἀδύνατον εἶναι ἅμα πάντα ὁρᾶν, μηδὲ τὴν σὴν μὲν ψυχὴν καὶ περὶ τῶν ἐνθάδε καὶ περὶ τῶν ἐν Αἰγύπτῳ καὶ ἐν Σικελίᾳ δύνασθαι φροντίζειν, τὴν δὲ τοῦ θεοῦ φρόνησιν μὴ ἱκανὴν εἶναι ἅμα πάντων ἐπιμελεῖσθαι. 1.4.18. ἂν μέντοι, ὥσπερ ἀνθρώπους θεραπεύων γιγνώσκεις τοὺς ἀντιθεραπεύειν ἐθέλοντας καὶ χαριζόμενος τοὺς ἀντιχαριζομένους καὶ συμβουλευόμενος καταμανθάνεις τοὺς φρονίμους, οὕτω καὶ τῶν θεῶν πεῖραν λαμβάνῃς θεραπεύων, εἴ τί σοι θελήσουσι περὶ τῶν ἀδήλων ἀνθρώποις συμβουλεύειν, γνώσει τὸ θεῖον ὅτι τοσοῦτον καὶ τοιοῦτόν ἐστιν ὥσθʼ ἅμα πάντα ὁρᾶν καὶ πάντα ἀκούειν καὶ πανταχοῦ παρεῖναι καὶ ἅμα πάντων ἐπιμελεῖσθαι αὐτούς . 2.2.13. ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. 2.2.14. σὺ οὖν, ὦ παῖ, ἐὰν σωφρονῇς, τοὺς μὲν θεοὺς παραιτήσῃ συγγνώμονάς σοι εἶναι, εἴ τι παρημέληκας τῆς μητρός, μή σε καὶ οὗτοι νομίσαντες ἀχάριστον εἶναι οὐκ ἐθελήσωσιν εὖ ποιεῖν, τοὺς δὲ ἀνθρώπους φυλάξῃ μή σε αἰσθόμενοι τῶν γονέων ἀμελοῦντα πάντες ἀτιμάσωσιν, εἶτα ἐν ἐρημίᾳ φίλων ἀναφανῇς. εἰ γάρ σε ὑπολάβοιεν πρὸς τοὺς γονέας ἀχάριστον εἶναι, οὐδεὶς ἂν νομίσειεν εὖ σε ποιήσας χάριν ἀπολήψεσθαι. 4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή. 4.3.16. ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.7.6. ὅλως δὲ τῶν οὐρανίων, ᾗ ἕκαστα ὁ θεὸς μηχανᾶται, φροντιστὴν γίγνεσθαι ἀπέτρεπεν· οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι οὔτε χαρίζεσθαι θεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα ἃ ἐκεῖνοι σαφηνίσαι οὐκ ἐβουλήθησαν. κινδυνεῦσαι δʼ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον ἢ Ἀναξαγόρας παρεφρόνησεν ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθαι. | 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. 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16. Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily , and god’s thought is not sufficient to pay heed to the whole world at once. 1.4.18. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all things Cyropaedia VIII. vii. 22. and hears all things alike, and is present in all places and heedful of all things. 2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. 2.2.14. Therefore, my boy, if you are prudent, you will pray the gods to pardon your neglect of your mother, lest they in turn refuse to be kind to you, thinking you an ingrate; and you will beware of men, lest all cast you out, perceiving that you care nothing for your parents, and in the end you are found to be without a friend. For, should men suppose you to be ungrateful to your parents, none would think you would be grateful for any kindness he might show you. 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates , it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates , they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery. |
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| 32. Xenophon, On Household Management, 5.19-6.1, 11.7, 11.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110 |
| 33. Xenophon, Symposium, 4.48-4.49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177 |
| 34. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86 |
35. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179| 188c. καὶ ἀνθρώπους πρὸς ἀλλήλους κοινωνία—οὐ περὶ ἄλλο τί ἐστιν ἢ περὶ Ἔρωτος φυλακήν τε καὶ ἴασιν. πᾶσα γὰρ ἀσέβεια φιλεῖ γίγνεσθαι ἐὰν μή τις τῷ κοσμίῳ Ἔρωτι χαρίζηται μηδὲ τιμᾷ τε αὐτὸν καὶ πρεσβεύῃ ἐν παντὶ ἔργῳ, ἀλλὰ τὸν ἕτερον, καὶ περὶ γονέας καὶ ζῶντας καὶ τετελευτηκότας καὶ περὶ θεούς· ἃ δὴ προστέτακται τῇ μαντικῇ ἐπισκοπεῖν τοὺς ἐρῶντας καὶ ἰατρεύειν, καὶ ἔστιν αὖ ἡ | 188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, |
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36. Plato, Theages, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177| 128d. ΣΩ. οὔκ, ὠγαθέ, ἀλλά σε λέληθεν οἷον τοῦτʼ ἔστιν, ἐγὼ δέ σοι φράσω. ἔστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, ἣ ὅταν γένηται ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε· καὶ ἐάν τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ φωνή, ταὐτὸν τοῦτο, ἀποτρέπει καὶ οὐκ ἐᾷ πράττειν. καὶ τούτων ὑμῖν μάρτυρας παρέξομαι. Χαρμίδην γὰρ τουτονὶ γιγνώσκετε τὸν καλὸν | 128d. Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon: |
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| 37. Creophylus Ephesius, Fragments, 5.370.71-5.370.72, 5.839.1-5.839.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 228, 229, 230 |
| 38. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 229 |
| 39. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86 |
| 40. Aristoxenus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69 |
| 41. Bion Proconnesius 3. Jh. N. Chr, Fragments, 29 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177 |
| 42. Theophrastus, De Pietate, 7.52-7.54, 8.18-8.21, 9.3-9.11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66, 67 |
| 43. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 245 |
| 44. Chrysippus, Fragments, 2.939, 2.1189, 2.1191-2.1192, 2.1206, 2.1214 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111 |
| 45. Cicero, On Divination, 1.3.5-1.3.6, 2.4.100 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 110, 111 |
| 46. Philo of Alexandria, Questions On Genesis, 1014-1016, 1013 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 229, 230 |
| 47. Hermas, Similitudes, 88 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pythagoras and pythagoreans, on athletic festivals Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86 |
| 48. Tertullian, Prescription Against Heretics, 531-534 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 229 |
| 49. Sextus, Against The Mathematicians, 9.20-9.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 245 |
50. Porphyry, Life of Pythagoras, 36 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69 | 36. When Pythagoras sacrificed to the Gods, he did not use offensive profusion, but offered no more than barley bread, cakes and myrrh; least of all, animals, unless perhaps cocks and pigs. When he discovered the proposition that the square on the hypotenuse of a right angled triangle was equal to the squares on the sides containing the right angle, he is said to have sacrificed an ox, although the more accurate say that this ox was made of flour. SPAN |
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51. Porphyry, On Abstinence, 1.26, 2.28, 3.26.1-3.26.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 | 1.26. 26.But what would be the condition of a city, if all the citizens were of this opinion, [viz. that they should abstain from destroying animals?] For how would they repel their enemies, when they were attacked by them, if they were careful in the extreme not to kill any one of them? In this case, indeed, they must be immediately destroyed. And it would be too prolix to narrate other difficulties and inconveniences, which would necessarily take place. That it is not, however, impious to slay and feed on animals, is evident from this, that Pythagoras himself, though those prior to him permitted the athletae to drink milk, and to eat cheese, irrigated with water; but others, posterior to him, rejecting this diet, fed them with dry figs; yet he, abrogating the ancient custom, allowed them to feed on flesh, and found that such a diet greatly increased their strength. Some also relate, that the Pythagoreans themselves did not spare animals when they sacrificed to the gods. Such, therefore, are the arguments of Clodius, Heraclides Ponticus, Hermachus the Epicurean, and the Stoics and Peripatetics [against abstinence from animal food]: among which also are comprehended the arguments which were sent to us by you, O Castricius. As, however, I intend to oppose these opinions, and those of the multitude, I may reasonably premise what follows. SPAN 2.28. 28.The truth of this may also be perceived from the altar which is even now preserved about Delos, which, because no animal is brought to, or is sacrificed upon it, is called the altar of the pious. So that the inhabitants not only abstain from sacrificing animals, but they likewise conceive, that those who established, are similarly pious with those who use the altar. Hence, the Pythagoreans having adopted this mode of sacrifice, abstained from animal food through the whole of life. But when they distributed to the Gods a certain animal instead of themselves, they merely tasted of it, living in reality without touching other |61 animals. We, however, do not act after this manner; but being filled with animal diet, we have arrived at this manifold illegality in our life by slaughtering animals, and using them for food. For neither is it proper that the altars of the Gods should be defiled with murder, nor that food of this kind should be touched by men, as neither is it fit that men should eat one another; but the precept which is still preserved at Athens, should be obeyed through the whole of life. SPAN |
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| 52. Diogenes, Fragments, 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111 |
| 53. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, 1.3 (6th cent. CE - 6th cent. CE) Tagged with subjects: •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 246 |
| 54. Heraclitus Lesbius, Fragments, None Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66 |
| 55. Aristotle, Protrepticus, Fragments, [Ross], 12 Tagged with subjects: •pythagoras and pythagoreans, on athletic festivals Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86 |
| 57. Philosotratus, Life of Apollonius, 1.1 Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 70, 111, 179 |
| 58. Diogenes Laertius, Fragments, [G] V B, 5.6, 8.8-8.9, 8.12, 8.33-8.34, 8.53 Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice •pythagoras and pythagoreans, on athletic festivals •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 49, 66, 69, 70, 86, 111 |
| 59. Diodorus Siculus, Fragments, [G] V B, 10.9.6-10.9.8 Tagged with subjects: •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice •pythagoras and pythagoreans, on prayer Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 48, 49, 65 |
| 60. Epigraphy, Curty 1995, None Tagged with subjects: •nan Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 244 |
| 61. Epicurus, Letters, 395 Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111 |
| 62. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 63. Zeno of Elea, Fragments, None Tagged with subjects: •pythagoras and pythagoreans, and divination •pythagoras and pythagoreans, on pollution •pythagoras and pythagoreans, on sacrifice Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111 |
| 64. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 9.39.19-9.39.21 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •eschatology. see mystery initiations and entries under empedocles, euripides, homer, parmenides, pindar, pythagoras and the pythagoreans, aethereal •soul. see entries on soul or metempsychosis under empedocles, heraclitus, homer, parmenides, pindar, plato, pythagoras and the pythagoreans, as divine Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 243, 356 |
| 65. Apollonius Rhodius, Scholia In Apollonium Rhodium, None Tagged with subjects: •nan Found in books: nan nan nan nan |
