Aristotle, On the Generation of Animals 746b7-13 (=2.9.8)

λέγεται δὲ καὶ τὸ περὶ τῆς Λιβύης παροιμιαζόμενον ὡς “ἀεί τι τῆς Λιβύης τρεφούσης καινόν”, διὰ τὸ μίγνυσθαι καὶ τὰ μὴ ὁμόφυλα ἀλλήλοις λεχθῆναι τοῦτο· διὰ γὰρ τὴν σπάνιν τοῦ ὕδατος ἀπαντῶντα πάντα πρὸς ὀλίγους τόπους τοὺς ἔχοντας νάματα μίγνυσθαι καὶ τὰ μὴ ὁμογενῆ.

And it is also said that the proverb concerning Libya, that ‘Libya always brings forth some new thing’, has been coined because even creatures which are not of the same species breed with each other. For because of the lack of water all the animals meet at the few places which have springs, and then breed, even if they are of different kinds.

Aristotle, Rhetoric 1378b 23-25

A definition of hybris, that hard-to-translate word that indicates getting too full of yourself and assaulting or abusing someone else as a result.

ἔστι γὰρ ὕβρις τὸ πράττειν καὶ λέγειν ἐφ’ οἷς αἰσχύνη ἔστι τῷ πάσχοντι, μὴ ἵνα τι γίγνηται αὑτῷ ἄλλο ἢ ὅ τι ἐγένετο, ἀλλ’ ὅπως ἡσθῇ.

Hybris is doing and saying things by which disgrace results for the person who is the butt of them – not with the aim of getting for oneself anything other than the thing which happened, but to give oneself pleasure.

Aristotle, On the Heavens 271a33

ὁ δὲ θεὸς καὶ ἡ φύσις οὐδὲν μάτην ποιοῦσιν.

God and Nature do nothing without a reason.

[Aristotle], On Wondrous Things 83

ἐν Kρήτῃ λύκους καὶ ἄρκτους τοὺς τ’ ἔχεις, ὁμοίως δὲ καὶ τὰ παραπλήσια τούτοις θηρία οὔ φασι γίνεσθαι, διὰ τὸ τὸν Δία γενέσθαι ἐν αὐτῇ.

They say that on Crete there are no wolves, bears, snakes, or likewise any beasts of this sort, because of Zeus’ having been born in that place.

Aristotle, Nicomachean Ethics 10.6 (1176a)

εἰρημένων δὲ τῶν περὶ τὰς ἀρετάς τε καὶ φιλίας καὶ ἡδονάς, λοιπὸν περὶ εὐδαιμονίας τύπῳ διελθεῖν, ἐπειδὴ τέλος αὐτὴν τίθεμεν τῶν ἀνθρωπίνων.

Now that we have spoken of matters concerning the kinds of virtue, friendship and pleasure, it remains for us to go (in outline) through matters concerning happiness, since we are holding this to be the end-purpose of human affairs.

Two key Aristotelian terms here: eudaimonia and telos.

[Aristotle], On Wondrous Things 177 (847b)

τοὺς ἐλέφαντάς φασι κύειν ἔτη δύο, οἱ δὲ μῆνας ὀκτωκαίδεκα· ἐν δὲ τῇ ἐκτέξει δυστοκεῖν.

They say that elephants are pregnant for two years (but others say eighteen months), and that they have difficulty in giving birth.

Aristotle, Rhetoric 1419b

περὶ δὲ τῶν γελοίων, ἐπειδή τινα δοκεῖ χρῆσιν ἔχειν ἐν τοῖς ἀγῶσι, καὶ δεῖν ἔφη Γοργίας τὴν μὲν σπουδὴν διαφθείρειν τῶν ἐναντίων γέλωτι τὸν δὲ γέλωτα σπουδῇ, ὀρθῶς λέγων, εἴρηται πόσα εἴδη γελοίων ἔστιν ἐν τοῖς περὶ ποιητικῆς, ὧν τὸ μὲν ἁρμόττει ἐλευθέρῳ τὸ δ’ οὔ, ὅπως τὸ ἁρμόττον αὑτῷ λήψεται. ἔστι δ’ ἡ εἰρωνεία τῆς βωμολοχίας ἐλευθεριώτερον· ὁ μὲν γὰρ αὑτοῦ ἕνεκα ποιεῖ τὸ γελοῖον, ὁ δὲ βωμολόχος ἑτέρου.

And concerning jokes: since they can be of some use in debates, Gorgias said (and he spoke correctly) that one should destroy the laughter of one’s opponents with seriousness, and their seriousness with laughter. How many kinds of jokes there are has been discussed in my books On Poetics. Among these there are some which are suitable for a gentleman, but others which are unsuitable, so that you should select those which suit you. Irony is more appropriate to a gentleman than ribaldry, as the former causes laughter at one’s own expense, but ribaldry causes laughter at someone else’s expense.

Aristotle, Nicomachean Ethics 1.1

πᾶσα τέχνη καὶ πᾶσα μέθοδος, ὁμοίως δὲ πρᾶξίς τε καὶ προαίρεσις, ἀγαθοῦ τινὸς ἐφίεσθαι δοκεῖ· διὸ καλῶς ἀπεφήναντο τἀγαθόν, οὗ πάντ’ ἐφίεται.

Every art and every investigation, and similarly every undertaking and course of action, seems to aim at some good. Therefore it has well been propounded that The Good is that thing at which all things aim.

Aristotle, Nicomachean Ethics 1.7.16

μία γὰρ χελιδὼν ἔαρ οὐ ποιεῖ, οὐδὲ μία ἡμέρα· οὕτω δὲ οὐδὲ μακάριον καὶ εὐδαίμονα μία ἡμέρα οὐδ’ ὀλίγος χρόνος.

For one swallow does not make a spring, nor does one day. And in the same way neither one day nor a short time makes a man blessed and happy.

[Aristotle], Peplos 10

The Peplos attributed to Aristotle is a cycle of epigrams in the form of epitaphs on various Homeric heroes. Here is one of several commemorating Nestor.

Νέστορα τὸν Πυλίων ἡγήτορα ἥδε θανόντα
   γῆ κατέχει, βουλῇ φέρτατον ἡμιθέων.

Nestor, the leader of the men of Pylos, this land holds in death, he who was the best in counsel of the demigods.

‘Demigods’ appears as a generic description of the Homeric heroes only once in Homer, at Iliad 12.23; but in any case Nestor was indeed descended from Poseidon, who was his paternal grandfather.