1. Septuagint, Tobit, 3.6, 4.7 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Anger • Anger, God (Lord), of • God, Anger of • Motifs (Thematic), God Turns Away in Anger • anger
Found in books: Levison (2023), The Greek Life of Adam and Eve. 351, 551; Schwartz (2008), 2 Maccabees, 262; Wilson (2012), The Sentences of Sextus, 91; deSilva (2022), Ephesians, 238
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3.6 And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me."
4.7 Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you.'' None |
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2. Hebrew Bible, Deuteronomy, 4.24, 6.15, 8.5, 9.14, 11.17, 25.2, 29.18, 29.20, 33.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anger, Gods • Anthropomorphism, Wrath • God, Anger of • God, anger of • Motifs (Thematic), God Turns Away in Anger • Nebuchadnezzar of Judith, angry • Wrath • Wrath Divine • anger (of God) • divine anger, theology of • kings, angry and cruel • wrath, of God
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 53, 310, 346; Gera (2014), Judith, 128; Levison (2023), The Greek Life of Adam and Eve. 268, 353, 356, 357, 442, 547, 550; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35; Schwartz (2008), 2 Maccabees, 69; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 11; Stuckenbruck (2007), 1 Enoch 91-108, 177, 178; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 44; deSilva (2022), Ephesians, 116
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4.24 כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃
6.15 כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃
8.5 וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
9.14 הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃
11.17 וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃
25.2 וְהָיָה אִם־בִּן הַכּוֹת הָרָשָׁע וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר׃
29.18 וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃' 33.2 וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃
33.2 וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃'' None | sup>
4.24 For the LORD thy God is a devouring fire, a jealous God.
6.15 for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth.
8.5 And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
9.14 let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’
11.17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.
25.2 then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number.
29.18 and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;
29.20 and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law.
33.2 And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.' ' None |
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3. Hebrew Bible, Exodus, 3.14, 5.2, 7.19, 14.14, 14.16, 32.10-32.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, God (Lord), of • Anger, Gods • Anger, Wild • Anthropomorphism, Wrath • God, Anger of • God, anger of • Gods wrath • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • Wrath • Wrath Divine • anger (of God) • kings, angry and cruel
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 56, 346, 376; Gera (2014), Judith, 128, 220, 223, 316; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 86, 92; Levison (2023), The Greek Life of Adam and Eve. 268, 351, 399, 431, 900; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 43; Stuckenbruck (2007), 1 Enoch 91-108, 304; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 37
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3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
5.2 וַיִּפְגְּעוּ אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן נִצָּבִים לִקְרָאתָם בְּצֵאתָם מֵאֵת פַּרְעֹה׃
5.2 וַיֹּאמֶר פַּרְעֹה מִי יְהוָה אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת־יִשְׂרָאֵל לֹא יָדַעְתִּי אֶת־יְהוָה וְגַם אֶת־יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ׃
7.19 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־אַהֲרֹן קַח מַטְּךָ וּנְטֵה־יָדְךָ עַל־מֵימֵי מִצְרַיִם עַל־נַהֲרֹתָם עַל־יְאֹרֵיהֶם וְעַל־אַגְמֵיהֶם וְעַל כָּל־מִקְוֵה מֵימֵיהֶם וְיִהְיוּ־דָם וְהָיָה דָם בְּכָל־אֶרֶץ מִצְרַיִם וּבָעֵצִים וּבָאֲבָנִים׃
14.14 יְהוָה יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן׃
14.16 וְאַתָּה הָרֵם אֶת־מַטְּךָ וּנְטֵה אֶת־יָדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה׃' '32.11 וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃'' None | sup>
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
5.2 And Pharaoh said: ‘Who is the LORD, that I should hearken unto His voice to let Israel go? I know not the LORD, and moreover I will not let Israel go.’
7.19 And the LORD said unto Moses: ‘Say unto Aaron: Take thy rod, and stretch out thy hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.’
14.14 The LORD will fight for you, and ye shall hold your peace.’
14.16 And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground.
32.10 Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’ 32.11 And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?' ' None |
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4. Hebrew Bible, Genesis, 1.2-1.3, 1.26, 4.1-4.2, 4.5-4.8, 4.10-4.11, 4.13-4.15, 6.1-6.5, 6.7, 8.2, 9.6, 30.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander the Great, anger of • Anger • Anger, Attacking Seth • Anger, Divine • Anger, Domestic • Anger, God (Lord), of • Anger, Gods • Anger, Paradise, in • Anger, Wild • Anthropomorphism, Wrath • Avengement/vengeance/vindication/wrath (God’s) • Cain, Son of anger, as • Cain, Son of wrath, as • Emotions, Anger/rage • God, Anger of • God, anger of • Gods wrath • Holophernes, angry and tyrannical • Wrath Divine • Wrath, Cain as son of • anger (of God) • anger, Thodosius • divine anger, sexual imagery • wrath
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 115; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202, 240; Gera (2014), Judith, 222, 226, 277; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 57, 244; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 212; Levison (2023), The Greek Life of Adam and Eve. 8, 141, 143, 144, 145, 146, 190, 191, 192, 193, 221, 228, 232, 238, 258, 260, 267, 300, 304, 330, 341, 351, 394, 395, 400, 407, 408, 415, 427, 428, 429, 430, 442, 482, 489, 498, 547, 610, 650, 665, 666, 689, 690, 694, 757, 784, 836, 947, 981, 1039, 1040; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 198; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 66; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 211; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 151; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Stuckenbruck (2007), 1 Enoch 91-108, 475, 668; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 38; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 341, 615
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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.2 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.5 וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6 וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7 הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃' 4.11 וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃
4.13 וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃
4.14 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.15 וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
6.7 וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃
8.2 וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃
8.2 וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃
9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃
30.2 וַיִּחַר־אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן׃
30.2 וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב הַפַּעַם יִזְבְּלֵנִי אִישִׁי כִּי־יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים וַתִּקְרָא אֶת־שְׁמוֹ זְבֻלוּן׃'' None | sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.5 but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell. 4.6 And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen? 4.7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 4.8 And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4.10 And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.11 And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.
4.13 And Cain said unto the LORD: ‘My punishment is greater than I can bear.
4.14 Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
4.15 And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6.7 And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’
8.2 the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.
9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.
30.2 And Jacob’s anger was kindled against Rachel; and he said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’' ' None |
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5. Hebrew Bible, Job, 1.11, 32.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Emotions, Anger/rage • God, Anger of • Wrath • kings, angry and cruel
Found in books: Gera (2014), Judith, 129; Levison (2023), The Greek Life of Adam and Eve. 268, 900; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 340
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1.11 וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃' ' None | sup>
1.11 But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’' ' None |
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6. Hebrew Bible, Jonah, 3.9-3.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Gods • God, anger of
Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 253, 254; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 38
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3.9 מִי־יוֹדֵעַ יָשׁוּב וְנִחַם הָאֱלֹהִים וְשָׁב מֵחֲרוֹן אַפּוֹ וְלֹא נֹאבֵד׃' ' None | sup>
3.9 Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?’ 3.10 And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.'' None |
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7. Hebrew Bible, Leviticus, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Anger, bringing a charge in • Spirits, of Gods Anger • Wrath Divine
Found in books: Levison (2023), The Greek Life of Adam and Eve. 430; Schiffman (1983), Testimony and the Penal Code, 89, 91, 94; Stuckenbruck (2007), 1 Enoch 91-108, 417
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19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃'' None | sup>
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.'' None |
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8. Hebrew Bible, Nahum, 1.2-1.3, 1.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Anger, bringing a charge in • Anthropomorphism, Wrath • Wrath Divine
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 66; Levison (2023), The Greek Life of Adam and Eve. 551; Schiffman (1983), Testimony and the Penal Code, 89; Stuckenbruck (2007), 1 Enoch 91-108, 463
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1.2 אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.3 יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־וּגְדָל־ כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃
1.6 לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃'' None | sup>
1.2 The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies. 1.3 The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet.
1.6 Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him.'' None |
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9. Hebrew Bible, Numbers, 11.1, 12.1, 22.11, 23.19, 25.3-25.4, 25.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, God (Lord), of • Anger, Gods • Anger, Wild • God, Anger of • God, anger of • Gods wrath • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • Wrath • anger • anger, divine • anger, power and • anger, righteous • anger, royal • kings, angry and cruel
Found in books: Gera (2014), Judith, 128, 143, 277; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 86, 126; Levison (2023), The Greek Life of Adam and Eve. 268, 351, 397, 862; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 120; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 37, 43; deSilva (2022), Ephesians, 192
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11.1 וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר־בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה׃
11.1 וַיִּשְׁמַע מֹשֶׁה אֶת־הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו אִישׁ לְפֶתַח אָהֳלוֹ וַיִּחַר־אַף יְהוָה מְאֹד וּבְעֵינֵי מֹשֶׁה רָע׃
12.1 וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃
12.1 וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃
22.11 הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו׃
23.19 לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃
25.3 וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃
25.11 פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃'' None | sup>
11.1 And the people were as murmurers, speaking evil in the ears of the LORD; and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp.
12.1 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman.
22.11 Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’
23.19 God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?
25.3 And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. 25.4 And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’
25.11 ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.'' None |
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10. Hebrew Bible, Proverbs, 7.2, 19.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Wrath Divine • anger
Found in books: Levison (2023), The Greek Life of Adam and Eve. 942; Stuckenbruck (2007), 1 Enoch 91-108, 441; Wilson (2012), The Sentences of Sextus, 91; deSilva (2022), Ephesians, 238
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7.2 צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃
7.2 שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃
19.17 מַלְוֵה יְהוָה חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם־לוֹ׃'' None | sup>
7.2 Keep my commandments and live, And my teaching as the apple of thine eye.
19.17 He that is gracious unto the poor lendeth unto the LORD; And his good deed will He repay unto him.'' None |
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11. Hebrew Bible, Psalms, 4.5, 17.8, 18.14, 54.13, 74.10-74.11, 74.22, 110.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anger, Wild • Anthropomorphism, Wrath • Cain, Son of anger, as • God, Anger of • Gods wrath • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • Wrath Divine • anger
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 19, 65, 66; Gera (2014), Judith, 349; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 206; Levison (2023), The Greek Life of Adam and Eve. 429, 467, 547, 694; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 82; Stuckenbruck (2007), 1 Enoch 91-108, 436, 441, 472; deSilva (2022), Ephesians, 236
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17.8 שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃' '74.11 לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך חֵיקְךָ כַלֵּה׃
74.22 קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ זְכֹר חֶרְפָּתְךָ מִנִּי־נָבָל כָּל־הַיּוֹם׃
110.5 אֲדֹנָי עַל־יְמִינְךָ מָחַץ בְּיוֹם־אַפּוֹ מְלָכִים׃'' None | sup>
17.8 Keep me as the apple of the eye, Hide me in the shadow of Thy wings,
74.10 How long, O God, shall the adversary reproach? Shall the enemy blaspheme Thy name for ever? 74.11 Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them.
74.22 Arise, O God, plead Thine own cause; Remember Thy reproach all the day at the hand of the base man.
110.5 The Lord at thy right hand Doth crush kings in the day of His wrath.' ' None |
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12. Hebrew Bible, 1 Kings, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anthropomorphism, Wrath • God, Anger of • Holophernes, angry and tyrannical • kings, angry and cruel
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 15; Gera (2014), Judith, 219, 225; Levison (2023), The Greek Life of Adam and Eve. 784
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22.19 וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃' '22.21 וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22 וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23 וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃'' None | sup>
22.19 And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left. 22.20 And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner. 22.21 And there came forth the spirit, and stood before the LORD, and said: I will entice him. 22.22 And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so. 22.23 Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’'' None |
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13. Hebrew Bible, 1 Samuel, 20.30 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • God, anger of • Nebuchadnezzar of Judith, angry • Wrath • kings, angry and cruel
Found in books: Gera (2014), Judith, 128; Levison (2023), The Greek Life of Adam and Eve. 268
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20.30 Then Sha᾽ul’s anger burned against Yehonatan, and he said to him, Thou perverse and rebellious son, do not I know that thou hast chosen the son of Yishay to thine own disgrace, and to the disgrace of thy mother’s nakedness?'' None |
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14. Hebrew Bible, Habakkuk, 3.3, 3.7, 3.11-3.12 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Anger • Anthropomorphism, Wrath • Wrath
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65, 66; Levison (2023), The Greek Life of Adam and Eve. 599, 862, 870, 1033
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3.3 אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃
3.11 שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ׃ 3.12 בְּזַעַם תִּצְעַד־אָרֶץ בְּאַף תָּדוּשׁ גּוֹיִם׃' ' None | sup>
3.3 God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise.
3.11 The sun and moon stand still in their habitation; at the light of Thine arrows as they go, At the shining of Thy glittering spear. 3.12 Thou marchest through the earth in indignation, Thou threshest the nations in anger.' ' None |
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15. Hebrew Bible, Isaiah, 9.17, 10.14, 11.11, 14.22, 20.3-20.5, 27.1, 30.27, 30.29, 40.1, 51.3, 51.9, 52.11, 54.9, 60.4, 63.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, Gods • Anger, Wild • Anthropomorphism, Wrath • God, Anger of • Gods wrath • Wrath • Wrath Divine • divine anger, in Lamentations • kings, angry and cruel • wrath
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 53, 56, 65, 66, 69, 79, 115, 170; Gera (2014), Judith, 129; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 126; Levison (2023), The Greek Life of Adam and Eve. 190, 504, 666, 862, 900, 945, 989, 1033, 1036; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 54, 55; Stuckenbruck (2007), 1 Enoch 91-108, 436; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 38
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10.14 וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃
11.11 וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃
14.22 וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃
20.3 וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃ 20.4 כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃ 20.5 וְחַתּוּ וָבֹשׁוּ מִכּוּשׁ מַבָּטָם וּמִן־מִצְרַיִם תִּפְאַרְתָּם׃
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
30.27 הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃
30.29 הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃
40.1 הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃
40.1 נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃
51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃
52.11 סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃
54.9 כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃
60.4 שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃
63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃' ' None | sup>
10.14 And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped.
11.11 And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.
14.22 And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD.
20.3 And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia, 20.4 o shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt. 20.5 And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory.
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
30.27 Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire;
30.29 Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel.
40.1 Comfort ye, comfort ye My people, saith your God.
51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?
52.11 Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.
54.9 For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.
60.4 Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side.
63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.' ' None |
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16. Hebrew Bible, Jeremiah, 2.13, 25.30 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anthropomorphism, Wrath • Wrath Divine • divine anger, Tisha bAv and
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 14, 19, 98, 225; Levison (2023), The Greek Life of Adam and Eve. 300; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29; Stuckenbruck (2007), 1 Enoch 91-108, 177
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2.13 כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם׃' ' None | sup>
2.13 For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water.
25.30 Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.'' None |
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17. Hebrew Bible, Joshua, 7.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anger, Gods • Gods wrath • Wrath
Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 126; Levison (2023), The Greek Life of Adam and Eve. 268; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 37
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7.1 וַיִּמְעֲלוּ בְנֵי־יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶן־זֶרַח לְמַטֵּה יְהוּדָה מִן־הַחֵרֶם וַיִּחַר־אַף יְהוָה בִּבְנֵי יִשְׂרָאֵל׃7.1 וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ קֻם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶיךָ׃ ' None | sup>
7.1 But the children of Israel committed a trespass concerning the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing; and the anger of the LORD was kindled against the children of Israel.'' None |
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18. Hebrew Bible, Judges, 3.8, 16.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anger, Gods • Wrath • Wrath Divine
Found in books: Levison (2023), The Greek Life of Adam and Eve. 268, 464; Stuckenbruck (2007), 1 Enoch 91-108, 472; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 38
sup>
16.16 וַיְהִי כִּי־הֵצִיקָה לּוֹ בִדְבָרֶיהָ כָּל־הַיָּמִים וַתְּאַלֲצֵהוּ וַתִּקְצַר נַפְשׁוֹ לָמוּת׃' ' None | sup>
16.16 And it came to pass, when she harassed him daily with her words, and urged him, so that he was sick to death;' ' None |
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19. Hebrew Bible, Lamentations, 1.1, 1.10-1.11, 2.3-2.5, 2.17, 3.28, 4.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, Wild • Anthropomorphism, Wrath • Cain, Son of wrath, as • God, Anger of • God, wrath of • Wrath, Cain as son of • divine anger • divine anger, Tisha bAv and • divine anger, in Lamentations • divine anger, sexual imagery
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 38, 225, 226, 377; Levison (2023), The Greek Life of Adam and Eve. 238, 370, 900, 942, 947, 989; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31, 33, 37, 43, 46, 54, 55
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1.1 אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃"' 1.1 יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃
1.11 כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם מַחֲמַדֵּיהֶם בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃
2.3 גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.4 דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃ 2.5 הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃
2.17 עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃'' None | sup>
1.1 O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary."
1.10 The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \\t
1.11 All her people are sighing as they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless.
2.3 He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 2.4 He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire. 2.5 The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning.
2.17 The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries.
4.10 The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people.' ' None |
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20. Hesiod, Works And Days, 23, 65-66, 73-74, 81, 110, 125, 128, 304, 325-334, 336-341 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • Hera, angry • Homer/Homeric, and anger • anger • anger (male) • anger, divine • anger, in oratory • valorization of anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 78, 94; Faraone (1999), Ancient Greek Love Magic, 98, 99; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 47, 49, 50; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 63, 148; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 162, 163
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23 οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων
65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας·
73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε
81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες
110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,
128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες,
304 ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὀργήν,
325 ῥεῖα δέ μιν μαυροῦσι θεοί, μινύθουσι δὲ οἶκον 326 ἀνέρι τῷ, παῦρον δέ τʼ ἐπὶ χρόνον ὄλβος ὀπηδεῖ. 327 ἶσον δʼ ὅς θʼ ἱκέτην ὅς τε ξεῖνον κακὸν ἔρξῃ, 328 ὅς τε κασιγνήτοιο ἑοῦ ἀνὰ δέμνια βαίνῃ 329 κρυπταδίης εὐνῆς ἀλόχου, παρακαίρια ῥέζων, 330 ὅς τέ τευ ἀφραδίῃς ἀλιταίνεται ὀρφανὰ τέκνα, 331 ὅς τε γονῆα γέροντα κακῷ ἐπὶ γήραος οὐδῷ 332 νεικείῃ χαλεποῖσι καθαπτόμενος ἐπέεσσιν· 333 τῷ δʼ ἦ τοι Ζεὺς αὐτὸς ἀγαίεται, ἐς δὲ τελευτὴν 334 ἔργων ἀντʼ ἀδίκων χαλεπὴν ἐπέθηκεν ἀμοιβήν.
336 κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν 337 ἁγνῶς καὶ καθαρῶς, ἐπὶ δʼ ἀγλαὰ μηρία καίειν· 338 ἄλλοτε δὲ σπονδῇσι θύεσσί τε ἱλάσκεσθαι, 339 ἠμὲν ὅτʼ εὐνάζῃ καὶ ὅτʼ ἂν φάος ἱερὸν ἔλθῃ, 340 ὥς κέ τοι ἵλαον κραδίην καὶ θυμὸν ἔχωσιν, 341 ὄφρʼ ἄλλων ὠνῇ κλῆρον, μὴ τὸν τεὸν ἄλλος. ' None | sup>
23 So neighbour vies with neighbour in great need
65 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay
73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add
81 And cinctured, while the Graces and Seduction
110 Plagues haunt them, which, unwanted, come at night125 Would bring forth plenteous fruit. In harmony
128 Was buried underneath the earth – yet these
304 And long and rough at first, but when you get
325 The wealth you gain from work will very soon 326 Be envied by the idle man: virtue 327 And fame come to the rich. A greater boon 328 Is work, whatever else happens to you, 329 If from your neighbours’ goods your foolish mind 330 You turn and earn your pay by industry, 331 As I bid you. Shame of a cringing kind 332 Attends a needy man, ignominy 333 That causes major damage or will turn 334 To gain. Poor men feel sham, the rich, though, are
336 Should not be seized – god-sent, it’s better far. 337 If someone steals great riches by dure 338 Or with a lying tongue, as has ensued 339 Quite often, when his mind in cloudine 340 Is cast by gain, and shame is now pursued 341 By shamelessness, the gods then easily ' None |
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21. Hesiod, Theogony, 221-222, 309, 311-332, 485, 594, 820-880, 926, 941 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • Hera, angry • anger • anger, in children • anger, in oratory • emotions, anger, wrath (ira, mênis) • ethical qualities, anger, wrath (ira, mênis) • fear, and anger • suicide, anger • valorization of anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 133; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94, 197; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 161; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 52, 63, 65, 71, 73, 78, 235, 243, 244, 245, 254, 256, 276, 293; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 154, 157, 158
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221 οὐδέ ποτε λήγουσι θεαὶ δεινοῖο χόλοιο,'222 πρίν γʼ ἀπὸ τῷ δώωσι κακὴν ὄπιν, ὅς τις ἁμάρτῃ.
309 Ὄρθον μὲν πρῶτον κύνα γείνατο Γηρυονῆι·
311 Κέρβερον ὠμηστήν, Ἀίδεω κύνα χαλκεόφωνον, 312 πεντηκοντακέφαλον, ἀναιδέα τε κρατερόν τε· 313 τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν 314 Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη 315 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ. 316 καὶ τὴν μὲν Διὸς υἱὸς ἐνήρατο νηλέι χαλκῷ 317 Ἀμφιτρυωνιάδης σὺν ἀρηιφίλῳ Ἰολάῳ 318 Ηρακλέης βουλῇσιν Ἀθηναίης ἀγελείης. 319 ἣ δὲ Χίμαιραν ἔτικτε πνέουσαν ἀμαιμάκετον πῦρ, 320 δεινήν τε μεγάλην τε ποδώκεά τε κρατερήν τε· 321 τῆς δʼ ἦν τρεῖς κεφαλαί· μία μὲν χαροποῖο λέοντος, 322 ἣ δὲ χιμαίρης, ἣ δʼ ὄφιος, κρατεροῖο δράκοντος, 323 πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, 324 δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο. 325 τὴν μὲν Πήγασος εἷλε καὶ ἐσθλὸς Βελλεροφόντης. 326 ἣ δʼ ἄρα Φῖκʼ ὀλοὴν τέκε Καδμείοισιν ὄλεθρον 327 Ὅρθῳ ὑποδμηθεῖσα Νεμειαῖόν τε λέοντα, 328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις 329 γουνοῖσιν κατένασσε Νεμείης, πῆμʼ ἀνθρώποις. 330 ἔνθʼ ἄρʼ ὃ οἰκείων ἐλεφαίρετο φῦλʼ ἀνθρώπων, 331 κοιρανέων Τρητοῖο Νεμείης ἠδʼ Ἀπέσαντος· 332 ἀλλά ἑ ἲς ἐδάμασσε βίης Ἡρακληείης.
485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν
594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι
820 αὐτὰρ ἐπεὶ Τιτῆνας ἀπʼ οὐρανοῦ ἐξέλασεν Ζεύς, 821 ὁπλότατον τέκε παῖδα Τυφωέα Γαῖα πελώρη 822 Ταρτάρου ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην· 823 οὗ χεῖρες μὲν ἔασιν ἐπʼ ἰσχύι, ἔργματʼ ἔχουσαι, 824 καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων 825 ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, 826 γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων 827 θεσπεσίῃς κεφαλῇσιν ὑπʼ ὀφρύσι πῦρ ἀμάρυσσεν· 828 πασέων δʼ ἐκ κεφαλέων πῦρ καίετο δερκομένοιο· 829 φωναὶ δʼ ἐν πάσῃσιν ἔσαν δεινῇς κεφαλῇσι 830 παντοίην ὄπʼ ἰεῖσαι ἀθέσφατον· ἄλλοτε μὲν γὰρ 831 φθέγγονθʼ ὥστε θεοῖσι συνιέμεν, ἄλλοτε δʼ αὖτε 832 ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου, 833 ἄλλοτε δʼ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος, 834 ἄλλοτε δʼ αὖ σκυλάκεσσιν ἐοικότα, θαύματʼ ἀκοῦσαι, 835 ἄλλοτε δʼ αὖ ῥοίζεσχʼ, ὑπὸ δʼ ἤχεεν οὔρεα μακρά. 836 καί νύ κεν ἔπλετο ἔργον ἀμήχανον ἤματι κείνῳ 837 καί κεν ὅ γε θνητοῖσι καὶ ἀθανάτοισιν ἄναξεν, 838 εἰ μὴ ἄρʼ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεῶν τε. 839 σκληρὸν δʼ ἐβρόντησε καὶ ὄβριμον, ἀμφὶ δὲ γαῖα 840 σμερδαλέον κονάβησε καὶ οὐρανὸς εὐρὺς ὕπερθε 841 πόντος τʼ Ὠκεανοῦ τε ῥοαὶ καὶ Τάρταρα γαίης. 842 ποσσὶ δʼ ὕπʼ ἀθανάτοισι μέγας πελεμίζετʼ Ὄλυμπος 843 ὀρνυμένοιο ἄνακτος· ἐπεστενάχιζε δὲ γαῖα. 844 καῦμα δʼ ὑπʼ ἀμφοτέρων κάτεχεν ἰοειδέα πόντον 845 βροντῆς τε στεροπῆς τε, πυρός τʼ ἀπὸ τοῖο πελώρου, 846 πρηστήρων ἀνέμων τε κεραυνοῦ τε φλεγέθοντος. 847 ἔζεε δὲ χθὼν πᾶσα καὶ οὐρανὸς ἠδὲ θάλασσα· 848 θυῖε δʼ ἄρʼ ἀμφʼ ἀκτὰς περί τʼ ἀμφί τε κύματα μακρὰ 849 ῥιπῇ ὕπʼ ἀθανάτων, ἔνοσις δʼ ἄσβεστος ὀρώρει· 850 τρέε δʼ Ἀίδης, ἐνέροισι καταφθιμένοισιν ἀνάσσων, 851 Τιτῆνές θʼ ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες, 852 ἀσβέστου κελάδοιο καὶ αἰνῆς δηιοτῆτος. 853 Ζεὺς δʼ ἐπεὶ οὖν κόρθυνεν ἑὸν μένος, εἵλετο δʼ ὅπλα, 854 βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν, 855 πλῆξεν ἀπʼ Οὐλύμποιο ἐπάλμενος· ἀμφὶ δὲ πάσας 856 ἔπρεσε θεσπεσίας κεφαλὰς δεινοῖο πελώρου. 857 αὐτὰρ ἐπεὶ δή μιν δάμασεν πληγῇσιν ἱμάσσας, 858 ἤριπε γυιωθείς, στενάχιζε δὲ γαῖα πελώρη. 859 φλὸξ δὲ κεραυνωθέντος ἀπέσσυτο τοῖο ἄνακτος 860 οὔρεος ἐν βήσσῃσιν ἀιδνῇς παιπαλοέσσῃς, 861 πληγέντος. πολλὴ δὲ πελώρη καίετο γαῖα 862 ἀτμῇ θεσπεσίῃ καὶ ἐτήκετο κασσίτερος ὣς 863 τέχνῃ ὕπʼ αἰζηῶν ἐν ἐυτρήτοις χοάνοισι 864 θαλφθείς, ἠὲ σίδηρος, ὅ περ κρατερώτατός ἐστιν. 865 οὔρεος ἐν βήσσῃσι δαμαζόμενος πυρὶ κηλέῳ 866 τήκεται ἐν χθονὶ δίῃ ὑφʼ Ἡφαιστου παλάμῃσιν. 867 ὣς ἄρα τήκετο γαῖα σέλαι πυρὸς αἰθομένοιο. 868 ῥῖψε δέ μιν θυμῷ ἀκαχὼν ἐς Τάρταρον εὐρύν. 869 ἐκ δὲ Τυφωέος ἔστʼ ἀνέμων μένος ὑγρὸν ἀέντων, 870 νόσφι Νότου Βορέω τε καὶ ἀργέστεω Ζεφύροιο· 871 οἵ γε μὲν ἐκ θεόφιν γενεή, θνητοῖς μέγʼ ὄνειαρ· 872 οἱ δʼ ἄλλοι μαψαῦραι ἐπιπνείουσι θάλασσαν· 873 αἳ δή τοι πίπτουσαι ἐς ἠεροειδέα πόντον, 874 πῆμα μέγα θνητοῖσι, κακῇ θυίουσιν ἀέλλῃ· 875 ἄλλοτε δʼ ἄλλαι ἄεισι διασκιδνᾶσί τε νῆας 876 ναύτας τε φθείρουσι· κακοῦ δʼ οὐ γίγνεται ἀλκὴ 877 ἀνδράσιν, οἳ κείνῃσι συνάντωνται κατὰ πόντον· 878 αἳ δʼ αὖ καὶ κατὰ γαῖαν ἀπείριτον ἀνθεμόεσσαν 879 ἔργʼ ἐρατὰ φθείρουσι χαμαιγενέων ἀνθρώπων 880 πιμπλεῖσαι κόνιός τε καὶ ἀργαλέου κολοσυρτοῦ.
926 πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε,
941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, ' None | sup>
221 Is Philommedes, Genial-Loving One.'222 Love and Desire formed a union
309 In age) and then the dark-haired god of the sea,
311 Lay with her. When Perseus cut off her head, 312 Great Chrysaor and Pegasus were bred 313 From her dead body, Pegasus called thu 314 Since he was born near the springs of Oceanus, 315 Chrysaor since at the moment of his birth 316 He held a gold sword. Pegasus left the earth, 317 The mother of all flocks, and flew away 318 Up to the deathless gods, where he would stay: 319 He brought to prudent Zeus his weaponry, 320 Thunder and lightning. To Callirrhoe, 321 Begat by glorious Ocean, Chrysaor 322 Was joined in love, and Calirrhoe bore 323 The creature with three heads, Geryones, 324 But in sea-girt Erythea, Heracle 325 Slew him among his oxen on that day 326 He drove his wide-browed oxen on the way 327 To holy Tiryns, after he had gone 328 Across the sea and slain Eurytion 329 The herdsman in an inky-black homestead 330 And Orthus. She then bore a monster, dread 331 And powerful, in a hollow cave: and it 332 Looked like no god or man, no, not a whit,
485 Since Zeus esteems her, nay, she gains yet more.
594 Released Prometheus – thus his wretchedne
820 The other one, the cloud-wrapped evil Night, 821 Holds Sleep, Death’s brother and her progeny, 822 And there they dwell in dim obscurity, 823 Dread gods, never looked at by the beaming Sun, 824 Whether descending when the day is done 825 Or climbing back to Heaven. Day peacefully 826 Roams through the earth and the broad backs of the sea, 827 Benevolent to mortals; Night, however, 828 Displays a heart of iron, as ruthless ever 829 As bronze; the mortals whom he seizes he 830 Holds fast: indeed he’s earned the enmity 831 of all the deathless gods. In front, there stand 832 The echoing halls of the god of the lower land, 833 Strong Hades, and Persephone. A guard 834 In canine form, stands, terrible and hard, 835 Before the house; and he employs deceit: 836 On those who enter he fawns at their feet, 837 Tail tucked, ears back, but blocks them if they try 838 To leave: indeed he keeps a watchful eye 839 And eats them if they do. The dread goddess, 840 Who’s earned from all the gods much bitterness, 841 The river Styx, lives there, the progeny 842 of Ocean, his first daughter. Separately 843 She dwells, great rocks above her; all around 844 Her glorious dwelling white columns abound, 845 Leading to Heaven. It is very rare 846 Swift-footed Iris brings a message there 847 Across the sea. When strife and feuds arise 848 Among the gods, or when one of them lie 849 Zeus sends for her to bring from far away, 850 In a golden jug, the great oaths gods must say, 851 Represented by the water, famed and cold, 852 That ever from a beetling rock has rolled. 853 From under earth a branch of Ocean flows: 854 Through Night out of the holy stream it goes. 855 A tenth part Iris owns. With nine streams he 856 Winds all around the earth and spacious sea 857 Into the main; but the share of the godde 858 Drops from the rock, a source of bitterne 859 To gods: if one with this pours a libation 860 And is forsworn, he suffers tribulation: 861 He must lie breathless till an entire year 862 Has run its course, at no time coming near 863 Ambrosia or nectar, uttering 864 No words, upon a bed, and suffering 865 A heavy trance. When the long year is past, 866 Another trial, more arduous than the last, 867 Is thrust upon him. He is separated 868 From all the other gods for nine years, fated 869 To miss the feasts and councils that they hold. 870 But on the tenth he’s welcomed to the fold 871 Once more. The oath for all eternity 872 Was by the gods thus authorized to be 873 In Styx’s primal water, where it stream 874 In a rugged place. There are the dark extreme 875 of Earth, the barren sea, dim Tartaru 876 And starry Heaven, dank and hideous, 877 Which even the gods abhor; and gates that glow 878 And a firm, bronze sill, with boundless roots below, 879 Its metal native; far away from all 880 The gods the Titans dwell, beyond the pall
926 And dreadful clamour. When his weaponry,
941 With fire in mountain-glens and with the glow ' None |
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22. Homer, Iliad, 1.1-1.7, 1.18-1.19, 1.34-1.42, 1.53-1.56, 1.68-1.120, 1.148, 1.176, 1.184-1.189, 1.192, 1.194-1.218, 1.223, 1.240-1.244, 1.247, 1.282, 1.287-1.289, 1.599, 2.195-2.196, 2.223, 2.235, 2.239, 2.241-2.242, 2.245, 2.270, 2.698-2.709, 2.715, 4.22-4.24, 4.34-4.37, 4.51-4.52, 4.64, 4.349, 4.451, 5.177-5.178, 6.60, 6.329, 8.198, 8.407-8.408, 8.421-8.422, 9.158-9.161, 9.186-9.191, 9.198, 9.247-9.248, 9.251-9.259, 9.297-9.298, 9.300-9.303, 9.308-9.313, 9.318-9.319, 9.328-9.334, 9.356-9.363, 9.367-9.368, 9.412-9.416, 9.426-9.429, 9.433-9.605, 9.618-9.619, 9.628-9.632, 9.639-9.642, 9.645-9.653, 11.604, 11.656, 11.784, 12.230, 14.153-14.255, 14.260-14.351, 15.65-15.66, 15.69-15.71, 15.92-15.104, 15.185-15.186, 16.5, 16.30-16.35, 16.40, 16.50, 16.83-16.86, 16.91-16.95, 16.97-16.100, 16.431-16.477, 18.22, 18.24, 18.31, 18.33-18.34, 18.98-18.111, 18.117-18.119, 18.322, 18.478-18.608, 19.125, 19.146-19.153, 19.182-19.183, 19.199, 19.201-19.209, 19.211-19.213, 19.238-19.281, 19.301-19.302, 19.326-19.327, 20.300-20.308, 20.428-20.429, 21.103-21.106, 21.134-21.136, 21.146, 21.212, 21.233-21.382, 21.390, 21.403-21.406, 21.441-21.460, 21.483, 21.513, 22.59, 22.98, 22.271-22.272, 22.344-22.354, 23.136-23.138, 24.49, 24.55-24.57, 24.63, 24.65, 24.157-24.158, 24.503-24.504, 24.513, 24.516, 24.534-24.537, 24.629, 24.631, 24.723 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, Wrath of Achilles • Achilles, anger of • Aeneas, anger of • Agamemnon, anger of • Anger • Anger, Pleasurable • Aristotle, definition of anger • Athena (Pallas), anger of • Emotions, Anger management • Emotions, Anger/rage • English language, anger terminology • God, anger of • Hector, Achilles’ anger at • Hector, anger of • Hellenistic philosophy, ideas about anger • Hera, anger of • Hera, angry • Holophernes, angry and tyrannical • Juno, anger of • Odysseus, anger of • Peripatetic philosophy, definition of anger • Philodemus of Gadara, view of anger • Plato, Pleasure in anger • Seneca, view of anger • Stoic philosophy, view of anger • Troy/Trojans, Achilles’ anger at • Troy/Trojans, victims of Juno’s anger • Tydeus, anger of • anger • anger (male) • anger of Achilles • anger of Achilles, Achilles’ control of • anger, Epicurean view • anger, Stoic view • anger, and status • anger, contexts for interpreting • anger, control of • anger, divine • anger, in Greek epic • anger, in children • anger, pleasures of • anger, vs. wisdom • anger,Aristotle’s definition • anger/fury/ire/orge/rage/wrath • container, as metaphor for anger • emotions, anger, wrath (ira, mênis) • ethical qualities, anger, wrath (ira, mênis) • fear, and anger • fire, as metaphor for anger • honor, connection with anger • judgment, vs. anger • kings, angry and cruel • revenge, and anger • role in anger • time, and anger • wrath • wrath, Achilles’
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 32, 33, 34; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 68, 85; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 21, 22, 23, 24, 25, 26, 29, 31, 32, 34, 35, 37, 38, 41, 42, 43, 44, 45, 46, 47, 50, 59, 60, 61, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 113, 117, 186, 188, 190, 199, 200, 203, 210, 227, 278, 279; Faraone (1999), Ancient Greek Love Magic, 97, 98, 100; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 46, 47, 50, 51, 53, 62, 63, 65, 72, 74, 80, 122, 161, 163, 164, 254, 267, 272, 293; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 175, 264, 268, 324; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 69, 71, 79; Gera (2014), Judith, 223, 309; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 23; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 225, 228, 229, 230, 231; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 105; Keane (2015), Juvenal and the Satiric Emotions, 31; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 34, 35, 55, 56, 57; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 89; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 5, 36, 37, 42, 51, 53, 55, 139; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 43, 44, 47, 48, 49, 50, 54, 63, 67, 68, 70, 77, 90, 148, 225, 230, 233, 246, 251, 266, 309, 315; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 322; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 232; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 338; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 32, 35, 36, 37, 38, 39, 40, 70, 71, 72, 73, 74, 107, 109, 135, 136, 145, 182, 183, 190, 214, 216, 217, 374, 473, 474, 480, 481, 482, 484, 487, 488, 489, 637, 650, 653, 654, 660, 662
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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος 1.2 οὐλομένην, ἣ μυρίʼ Ἀχαιοῖς ἄλγεʼ ἔθηκε,' ... 24.629 ἤτοι Δαρδανίδης Πρίαμος θαύμαζʼ Ἀχιλῆα
24.631 αὐτὰρ ὃ Δαρδανίδην Πρίαμον θαύμαζεν Ἀχιλλεὺς
24.723 τῇσιν δʼ Ἀνδρομάχη λευκώλενος ἦρχε γόοιο' ' None | sup>
1.1 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "1.3 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " ...
24.631 for he was like the gods to look upon. And a son of Dardanus, did Achilles marvel, beholding his goodly aspect and hearkening to his words. But when they had had their fill of gazing one upon the other, then the old man, godlike Priam, was first to speak, saying:
24.723 laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: ' " None |
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23. Homeric Hymns, To Demeter, 203-204 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristotle, definition of anger • Demeter, anger of • Peripatetic philosophy, definition of anger • anger, in oratory • anger,Aristotle’s definition • social status, and anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 79; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 104
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203 Those maidens down the hollow pathway sped,'204 Holding their lovely garments’ folds ahead ' None |
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24. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, anger of • Emotions, Anger/rage • Hector, anger of • Hera, angry • Poseidon, anger of • anger • anger, control of • anger, in Plato • anger, in children • anger, of Athena • emotions, anger, wrath (ira, mênis) • ethical qualities, anger, wrath (ira, mênis) • wrath, Achilles’
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 187; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 10, 44, 46, 51, 63, 65, 163, 203; Graver (2007), Stoicism and Emotion, 72; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 373; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 54, 55, 56; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 89; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 33; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148, 274; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 72, 73; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 135, 136, 146, 651
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25. Aeschylus, Prometheus Bound, 381-382 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • anger, in oratory • figs, as metaphor for anger/lust • kentron as symbol of anger • women expression of anger, in tragedy • wrath
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 89; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189
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381 ἐάν τις ἐν καιρῷ γε μαλθάσσῃ κέαρ'382 καὶ μὴ σφριγῶντα θυμὸν ἰσχναίνῃ βίᾳ. Ὠκεανός ' None | sup>
381 If one softens the soul in season, and does not hasten to reduce its swelling rage by violence. Oceanus '382 If one softens the soul in season, and does not hasten to reduce its swelling rage by violence. Oceanus ' None |
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26. Hebrew Bible, Ezekiel, 32.5-32.8, 38.5 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • Anthropomorphism, Wrath • God, anger of • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • Wrath • anger • kings, angry and cruel • wrath, of God
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 146; Damm (2018), Religions and Education in Antiquity, 141; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65; Gera (2014), Judith, 143, 153, 223; Levison (2023), The Greek Life of Adam and Eve. 862, 870
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32.5 וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃ 32.6 וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃ 32.7 וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃' ' None | sup>
32.5 And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness. 32.6 I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee. 32.7 And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light.' ' None |
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27. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera, angry • anger
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 47; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 251, 308
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28. Euripides, Bacchae, 466 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger (orgē) • Hera, angry • anger
Found in books: Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 265
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466 Διόνυσος ἡμᾶς εἰσέβησʼ, ὁ τοῦ Διός. Πενθεύς'' None | sup>
466 Dionysus, the child of Zeus, sent me. Pentheu'' None |
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29. Euripides, Medea, 407-409, 1035-1036, 1078-1079 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • Epicurean philosophy, on anger in women • Euripides, and women’s anger • Seneca, on anger • anger • anger, of women • fear, and furor • gender roles, in expressing anger • women expression of anger • women expression of anger, in tragedy
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 121; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 140, 141; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 46, 47, 48, 50, 169, 246; Graver (2007), Stoicism and Emotion, 70; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 47; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 625
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407 ἐπίστασαι δέ: πρὸς δὲ καὶ πεφύκαμεν' "408 γυναῖκες, ἐς μὲν ἔσθλ' ἀμηχανώταται," '409 κακῶν δὲ πάντων τέκτονες σοφώταται.' "
1035 ζηλωτὸν ἀνθρώποισι: νῦν δ' ὄλωλε δὴ"1036 γλυκεῖα φροντίς. σφῷν γὰρ ἐστερημένη
1078 καὶ μανθάνω μὲν οἷα τολμήσω κακά, 1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων, ' None | sup>
407 to the race of Sisyphus Sisyphus was the founder of the royal house of Corinth. by reason of this wedding of Jason, sprung, as thou art, from a noble sire, and of the Sun-god’s race. Thou hast cunning; and, more than this, we women, though by nature little apt for virtuous deeds, are most expert to fashion any mischief. Choru
1035 a boon we mortals covet; but now is my sweet fancy dead and gone; for I must lose you both and in bitterness and sorrow drag through life. And ye shall never with fond eyes see your mother more, for o’er your life there comes a change.'1036 a boon we mortals covet; but now is my sweet fancy dead and gone; for I must lose you both and in bitterness and sorrow drag through life. And ye shall never with fond eyes see your mother more, for o’er your life there comes a change.
1078 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, ' None |
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30. Euripides, Trojan Women, 924-934 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Anger management • Emotions, Anger/rage • Hera, angry • anger
Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 300; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 218
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924 ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν:'925 καὶ Παλλάδος μὲν ἦν ̓Αλεξάνδρῳ δόσις' "926 Φρυξὶ στρατηγοῦνθ' ̔Ελλάδ' ἐξανιστάναι," "927 ̔́Ηρα δ' ὑπέσχετ' ̓Ασιάδ' Εὐρώπης θ' ὅρους" "928 τυραννίδ' ἕξειν, εἴ σφε κρίνειεν Πάρις:" '929 Κύπρις δὲ τοὐμὸν εἶδος ἐκπαγλουμένη' "930 δώσειν ὑπέσχετ', εἰ θεὰς ὑπερδράμοι" "931 κάλλει. τὸν ἔνθεν δ' ὡς ἔχει σκέψαι λόγον:" "932 νικᾷ Κύπρις θεάς, καὶ τοσόνδ' οὑμοὶ γάμοι" "933 ὤνησαν ̔Ελλάδ': οὐ κρατεῖσθ' ἐκ βαρβάρων," "934 οὔτ' ἐς δόρυ σταθέντες, οὐ τυραννίδι." '' None | sup>
924 by giving birth to Paris ; next, old Priam ruined Troy and me, because he did not slay his child Alexander, baleful semblance of a fire-brand, Hecuba had dreamed she would hear a son who would cause the ruin of Troy ; on the birth of Paris an oracle confirmed her fears. long ago. Hear what followed. This man was to judge the claims of three rival goddesses;'925 o Pallas offered him command of all the Phrygians, and the destruction of Hellas ; Hera promised he should spread his dominion over Asia , and the utmost bounds of Europe , if he would decide for her; but Cypris spoke in rapture of my loveliness, 930 and promised him this gift, if she should have the preference over those two for beauty. Now mark the inference I deduce from this; Cypris won the day over the goddesses, and thus far has my marriage proved of benefit to Hellas , that you are not subject to barbarian rule, neither vanquished in the strife, nor yet by tyrants crushed. ' None |
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31. Hebrew Bible, 2 Chronicles, 36.15-36.17 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Avengement/vengeance/vindication/wrath (God’s) • Polybius, plundering of temples and the anger of the gods
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 117; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 185
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36.15 וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃ 36.16 וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.17 וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים כַּשְׂדִּים וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃'' None | sup>
36.15 And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place; 36.16 but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy. 36.17 Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand.'' None |
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32. Hebrew Bible, Nehemiah, 9.24, 9.26-9.37, 10.40 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger, God (Lord), of • Anger, Wild • Avengement/vengeance/vindication/wrath (God’s) • God, Anger of • God, anger of • kings, angry and cruel
Found in books: Gera (2014), Judith, 159, 358; Levison (2023), The Greek Life of Adam and Eve. 349, 815, 843, 947; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 184, 185
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9.24 וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃
9.26 וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27 וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29 וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃' '9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33 וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34 וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35 וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37 וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃'' None | sup>
9.24 So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.
9.26 Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27 Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29 and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30 Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33 Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34 neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35 For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’
10.40 For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God.'' None |
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33. Herodotus, Histories, 1.86, 3.25, 3.32-3.34, 3.36, 3.64.3, 7.11, 7.39, 7.103-7.104, 8.58, 9.111 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • God, anger of • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • On Controlling Anger (Plutarch) • anger, divine • anger/fury/ire/orge/rage/wrath • kings, angry and cruel
Found in books: Gera (2014), Judith, 63, 128, 159, 219; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 116; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 356, 357, 358, 370, 371, 372
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1.86 οἱ δὲ Πέρσαι τάς τε δὴ Σάρδις ἔσχον καὶ αὐτὸν Κροῖσον ἐζώγρησαν, ἄρξαντα ἔτεα τεσσερεσκαίδεκα καὶ τεσσερεσκαίδεκα ἡμέρας πολιορκηθέντα, κατὰ τὸ χρηστήριόν τε καταπαύσαντα τὴν ἑωυτοῦ μεγάλην ἀρχήν. λαβόντες δὲ αὐτὸν οἱ Πέρσαι ἤγαγον παρὰ Κῦρον. ὁ δὲ συννήσας πυρὴν μεγάλην ἀνεβίβασε ἐπʼ αὐτὴν τὸν Κροῖσόν τε ἐν πέδῃσι δεδεμένον καὶ δὶς ἑπτὰ Λυδῶν παρʼ αὐτὸν παῖδας, ἐν νόῳ ἔχων εἴτε δὴ ἀκροθίνια ταῦτα καταγιεῖν θεῶν ὅτεῳ δή, εἴτε καὶ εὐχὴν ἐπιτελέσαι θέλων, εἴτε καὶ πυθόμενος τὸν Κροῖσον εἶναι θεοσεβέα τοῦδε εἵνεκεν ἀνεβίβασε ἐπὶ τὴν πυρήν, βουλόμενος εἰδέναι εἴ τίς μιν δαιμόνων ῥύσεται τοῦ μὴ ζῶντα κατακαυθῆναι. τὸν μὲν δὴ ποιέειν ταῦτα· τῷ δὲ Κροίσῳ ἑστεῶτι ἐπὶ τῆς πυρῆς ἐσελθεῖν, καίπερ ἐν κακῷ ἐόντι τοσούτῳ, τὸ τοῦ Σόλωνος ὥς οἱ εἴη σὺν θεῷ εἰρημένον, τὸ μηδένα εἶναι τῶν ζωόντων ὄλβιον. ὡς δὲ ἄρα μιν προσστῆναι τοῦτο, ἀνενεικάμενόν τε καὶ ἀναστενάξαντα ἐκ πολλῆς ἡσυχίης ἐς τρὶς ὀνομάσαι “Σόλων.” καὶ τὸν Κῦρον ἀκούσαντα κελεῦσαι τοὺς ἑρμηνέας ἐπειρέσθαι τὸν Κροῖσον τίνα τοῦτον ἐπικαλέοιτο, καὶ τοὺς προσελθόντας ἐπειρωτᾶν· Κροῖσον δὲ τέως μὲν σιγὴν ἔχειν εἰρωτώμενον, μετὰ δὲ ὡς ἠναγκάζετο, εἰπεῖν “τὸν ἂν ἐγὼ πᾶσι τυράννοισι προετίμησα μεγάλων χρημάτων ἐς λόγους ἐλθεῖν.” ὡς δέ σφι ἄσημα ἔφραζε, πάλιν ἐπειρώτων τὰ λεγόμενα. λιπαρεόντων δὲ αὐτῶν καὶ ὄχλον παρεχόντων, ἔλεγε δὴ ὡς ἦλθε ἀρχὴν ὁ Σόλων ἐὼν Ἀθηναῖος, καὶ θεησάμενος πάντα τὸν ἑωυτοῦ ὄλβον ἀποφλαυρίσειε οἷα δὴ εἶπας, ὥς τε αὐτῷ πάντα ἀποβεβήκοι τῇ περ ἐκεῖνος εἶπε, οὐδέν τι μᾶλλον ἐς ἑωυτὸν λέγων ἢ οὐκ ἐς ἅπαν τὸ ἀνθρώπινον καὶ μάλιστα τοὺς παρὰ σφίσι αὐτοῖσι ὀλβίους δοκέοντας εἶναι. τὸν μὲν Κροῖσον ταῦτα ἀπηγέεσθαι, τῆς δὲ πυρῆς ἤδη ἁμμένης καίεσθαι τὰ περιέσχατα. καὶ τὸν Κῦρον ἀκούσαντα τῶν ἑρμηνέων τὰ Κροῖσος εἶπε, μεταγνόντα τε καὶ ἐννώσαντα ὅτι καὶ αὐτὸς ἄνθρωπος ἐὼν ἄλλον ἄνθρωπον, γενόμενον ἑωυτοῦ εὐδαιμονίῃ οὐκ ἐλάσσω, ζῶντα πυρὶ διδοίη, πρός τε τούτοισι δείσαντα τὴν τίσιν καὶ ἐπιλεξάμενον ὡς οὐδὲν εἴη τῶν ἐν ἀνθρώποισι ἀσφαλέως ἔχον, κελεύειν σβεννύναι τὴν ταχίστην τὸ καιόμενον πῦρ 1 καὶ καταβιβάζειν Κροῖσόν τε καὶ τοὺς μετὰ Κροίσου. καὶ τοὺς πειρωμένους οὐ δύνασθαι ἔτι τοῦ πυρὸς ἐπικρατῆσαι.
3.25 θεησάμενοι δὲ τὰ πάντα οἱ κατάσκοποι ἀπαλλάσσοντο ὀπίσω. ἀπαγγειλάντων δὲ ταῦτα τούτων, αὐτίκα ὁ Καμβύσης ὀργὴν ποιησάμενος ἐστρατεύετο ἐπὶ τοὺς Αἰθίοπας, οὔτε παρασκευὴν σίτου οὐδεμίαν παραγγείλας, οὔτε λόγον ἑωυτῷ δοὺς ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι· οἷα δὲ ἐμμανής τε ἐὼν καὶ οὐ φρενήρης, ὡς ἤκουε τῶν Ἰχθυοφάγων, ἐστρατεύετο, Ἑλλήνων μὲν τοὺς παρεόντας αὐτοῦ τάξας ὑπομένειν, τὸν δὲ πεζὸν πάντα ἅμα ἀγόμενος. ἐπείτε δὲ στρατευόμενος ἐγένετο ἐν Θήβῃσι, ἀπέκρινε τοῦ στρατοῦ ὡς πέντε μυριάδας, καὶ τούτοισι μὲν ἐνετέλλετο Ἀμμωνίους ἐξανδραποδισαμένους τὸ χρηστήριον τὸ τοῦ Διὸς ἐμπρῆσαι, αὐτὸς δὲ τὸν λοιπὸν ἄγων στρατὸν ἤιε ἐπὶ τοὺς Αἰθίοπας. πρὶν δὲ τῆς ὁδοῦ τὸ πέμπτον μέρος διεληλυθέναι τὴν στρατιήν, αὐτίκα πάντα αὐτοὺς τὰ εἶχον σιτίων ἐχόμενα ἐπελελοίπεε, μετὰ δὲ τὰ σιτία καὶ τὰ ὑποζύγια ἐπέλιπε κατεσθιόμενα. εἰ μέν νυν μαθὼν ταῦτα ὁ Καμβύσης ἐγνωσιμάχεε καὶ ἀπῆγε ὀπίσω τὸν στρατόν, ἐπὶ τῇ ἀρχῆθεν γενομένῃ ἁμαρτάδι ἦν ἂν ἀνὴρ σοφός· νῦν δὲ οὐδένα λόγον ποιεύμενος ἤιε αἰεὶ ἐς τὸ πρόσω. οἱ δὲ στρατιῶται ἕως μέν τι εἶχον ἐκ τῆς γῆς λαμβάνειν, ποιηφαγέοντες διέζωον, ἐπεὶ δὲ ἐς τὴν ψάμμον ἀπίκοντο, δεινὸν ἔργον αὐτῶν τινες ἐργάσαντο· ἐκ δεκάδος γὰρ ἕνα σφέων αὐτῶν ἀποκληρώσαντες κατέφαγον. πυθόμενος δὲ ταῦτα ὁ Καμβύσης, δείσας τὴν ἀλληλοφαγίην, ἀπεὶς τὸν ἐπʼ Αἰθίοπας στόλον ὀπίσω ἐπορεύετο καὶ ἀπικνέεται ἐς Θήβας πολλοὺς ἀπολέσας τοῦ στρατοῦ· ἐκ Θηβέων δὲ καταβὰς ἐς Μέμφιν τοὺς Ἕλληνας ἀπῆκε ἀποπλέειν.
3.32 ἀμφὶ δὲ τῷ θανάτῳ αὐτῆς διξὸς ὥσπερ περὶ Σμέρδιος λέγεται λόγος. Ἕλληνες μὲν λέγουσι Καμβύσεα συμβαλεῖν σκύμνον λέοντος σκύλακι κυνός, θεωρέειν δὲ καὶ τὴν γυναῖκα ταύτην, νικωμένου δὲ τοῦ σκύλακος ἀδελφεὸν αὐτοῦ ἄλλον σκύλακα ἀπορρήξαντα τὸν δεσμὸν παραγενέσθαι οἱ, δύο δὲ γενομένους οὕτω δὴ τοὺς σκύλακας ἐπικρατῆσαι τοῦ σκύμνου. καὶ τὸν μὲν Καμβύσεα ἥδεσθαι θεώμενον, τὴν δὲ παρημένην δακρύειν. Καμβύσεα δὲ μαθόντα τοῦτο ἐπειρέσθαι διʼ ὅ τι δακρύει, τὴν δὲ εἰπεῖν ὡς ἰδοῦσα τὸν σκύλακα τῷ ἀδελφεῷ τιμωρήσαντα δακρύσειε, μνησθεῖσά τε Σμέρδιος καὶ μαθοῦσα ὡς ἐκείνῳ οὐκ εἴη ὁ τιμωρήσων. Ἕλληνες μὲν δὴ διὰ τοῦτο τὸ ἔπος φασὶ αὐτὴν ἀπολέσθαι ὑπὸ Καμβύσεω, Αἰγύπτιοι δὲ ὡς τραπέζῃ παρακατημένων λαβοῦσαν θρίδακα τὴν γυναῖκα περιτῖλαι καὶ ἐπανειρέσθαι τὸν ἄνδρα κότερον περιτετιλμένη ἡ θρίδαξ ἢ δασέα εἴη καλλίων, καὶ τὸν φάναι δασέαν, τὴν δʼ εἰπεῖν “ταύτην μέντοι κοτὲ σὺ τὴν θρίδακα ἐμιμήσαο τὸν Κύρου οἶκον ἀποψιλώσας.” τὸν δὲ θυμωθέντα ἐμπηδῆσαι αὐτῇ ἐχούσῃ ἐν γαστρί, καί μιν ἐκτρώσασαν ἀποθανεῖν. 3.33 ταῦτα μὲν ἐς τοὺς οἰκηίους ὁ Καμβύσης ἐξεμάνη, εἴτε δὴ διὰ τὸν Ἆπιν εἴτε καὶ ἄλλως, οἷα πολλὰ ἔωθε ἀνθρώπους κακὰ καταλαμβάνειν· καὶ γὰρ τινὰ ἐκ γενεῆς νοῦσον μεγάλην λέγεται ἔχειν ὁ Καμβύσης, τὴν ἱρὴν ὀνομάζουσι τινές. οὔ νύν τοι ἀεικὲς οὐδὲν ἦν τοῦ σώματος νοῦσον μεγάλην νοσέοντος μηδὲ τὰς φρένας ὑγιαίνειν. 3.34 τάδε δʼ ἐς τοὺς ἄλλους Πέρσας ἐξεμάνη. λέγεται γὰρ εἰπεῖν αὐτὸν πρὸς Πρηξάσπεα, τὸν ἐτίμα τε μάλιστα καί οἱ τὰς ἀγγελίας ἐφόρεε οὗτος, τούτου τε ὁ παῖς οἰνοχόος ἦν τῷ Καμβύσῃ, τιμὴ δὲ καὶ αὕτη οὐ σμικρή· εἰπεῖν δὲ λέγεται τάδε. “Πρήξασπες, κοῖόν με τινὰ νομίζουσι Πέρσαι εἶναι ἄνδρα τίνας τε λόγους περὶ ἐμέο ποιεῦνται;” τὸν δὲ εἰπεῖν “ὦ δέσποτα, τὰ μὲν ἄλλα πάντα μεγάλως ἐπαινέαι, τῇ δὲ φιλοινίῃ σε φασὶ πλεόνως προσκεῖσθαι.” τὸν μὲν δὴ λέγειν ταῦτα περὶ Περσέων, τὸν δὲ θυμωθέντα τοιάδε ἀμείβεσθαι. “νῦν ἄρα με φασὶ Πέρσαι οἴνῳ προσκείμενον παραφρονέειν καὶ οὐκ εἶναι νοήμονα· οὐδʼ ἄρα σφέων οἱ πρότεροι λόγοι ἦσαν ἀληθέες.” πρότερον γὰρ δὴ ἄρα, Περσέων οἱ συνέδρων ἐόντων καὶ Κροίσου, εἴρετο Καμβύσης κοῖός τις δοκέοι ἀνὴρ εἶναι πρὸς τὸν πατέρα τελέσαι Κῦρον, οἳ δὲ ἀμείβοντο ὡς εἴη ἀμείνων τοῦ πατρός· τά τε γὰρ ἐκείνου πάντα ἔχειν αὐτὸν καὶ προσεκτῆσθαι Αἴγυπτόν τε καὶ τὴν θάλασσαν. Πέρσαι μὲν ταῦτα ἔλεγον, Κροῖσος δὲ παρεών τε καὶ οὐκ ἀρεσκόμενος τῇ κρίσι εἶπε πρὸς τὸν Καμβύσεα τάδε. “ἐμοὶ μέν νυν, ὦ παῖ Κύρου, οὐ δοκέεις ὅμοιος εἶναι τῷ πατρί· οὐ γάρ κώ τοι ἐστὶ υἱὸς οἷον σε ἐκεῖνος κατελίπετο.” ἥσθη τε ταῦτα ἀκούσας ὁ Καμβύσης καὶ ἐπαίνεε τὴν Κροίσου κρίσιν.
3.36 ταῦτα δέ μιν ποιεῦντα ἐδικαίωσε Κροῖσος ὁ Λυδὸς νουθετῆσαι τοῖσιδε τοῖσι ἔπεσι. “ὦ βασιλεῦ, μὴ πάντα ἡλικίῃ καὶ θυμῷ ἐπίτραπε, ἀλλʼ ἴσχε καὶ καταλάμβανε σεωυτόν· ἀγαθόν τι πρόνοον εἶναι, σοφὸν δὲ ἡ προμηθίη. σὺ δὲ κτείνεις μὲν ἄνδρας σεωυτοῦ πολιήτας ἐπʼ οὐδεμιῇ αἰτίῃ ἀξιοχρέῳ ἑλών, κτείνεις δὲ παῖδας. ἢν δὲ πολλὰ τοιαῦτα ποιέῃς, ὅρα ὅκως μή σευ ἀποστήσονται Πέρσαι. ἐμοὶ δὲ πατὴρ σὸς Κῦρος ἐνετέλλετο πολλὰ κελεύων σε νουθετέειν καὶ ὑποτίθεσθαι ὅ τι ἂν εὑρίσκω ἀγαθόν.” ὃ μὲν δὴ εὐνοίην φαίνων συνεβούλευέ οἱ ταῦτα· ὃ δʼ ἀμείβετο τοῖσιδε. “σὺ καὶ ἐμοὶ τολμᾷς συμβουλεύειν, ὃς χρηστῶς μὲν τὴν σεωυτοῦ πατρίδα ἐπετρόπευσας, εὖ δὲ τῷ πατρὶ τῷ ἐμῷ συνεβούλευσας, κελεύων αὐτὸν Ἀράξεα ποταμὸν διαβάντα ἰέναι ἐπὶ Μασσαγέτας, βουλομένων ἐκείνων διαβαίνειν ἐς τὴν ἡμετέρην, καὶ ἀπὸ μὲν σεωυτὸν ὤλεσας τῆς σεωυτοῦ πατρίδος κακῶς προστάς, ἀπὸ δὲ ὤλεσας Κῦρον πειθόμενον σοί, ἀλλʼ οὔτι χαίρων, ἐπεί τοι καὶ πάλαι ἐς σὲ προφάσιός τευ ἐδεόμην ἐπιλαβέσθαι.” ταῦτα δὲ εἴπας ἐλάμβανε τὸ τόξον ὡς κατατοξεύσων αὐτόν, Κροῖσος δὲ ἀναδραμὼν ἔθεε ἔξω. ὁ δὲ ἐπείτε τοξεῦσαι οὐκ εἶχε, ἐνετείλατο τοῖσι θεράπουσι λαβόντας μιν ἀποκτεῖναι. οἱ δὲ θεράποντες ἐπιστάμενοι τὸν τρόπον αὐτοῦ κατακρύπτουσι τὸν Κροῖσον ἐπὶ τῷδε τῷ λόγῳ ὥστε, εἰ μὲν μεταμελήσῃ τῷ Καμβύσῃ καὶ ἐπιζητέῃ τὸν Κροῖσον, οἳ δὲ ἐκφήναντες αὐτὸν δῶρα λάμψονται ζωάγρια Κροίσου, ἢν δὲ μὴ μεταμέληται μηδὲ ποθέῃ μιν, τότε καταχρᾶσθαι. ἐπόθησέ τε δὴ ὁ Καμβύσης τὸν Κροῖσον οὐ πολλῷ μετέπειτα χρόνῳ ὕστερον, καὶ οἱ θεράποντες μαθόντες τοῦτο ἐπηγγέλλοντο αὐτῷ ὡς περιείη. Καμβύσης δὲ Κροίσῳ μὲν συνήδεσθαι ἔφη περιεόντι, ἐκείνους μέντοι τοὺς περιποιήσαντας οὐ καταπροΐξεσθαι ἀλλʼ ἀποκτενέειν· καὶ ἐποίησε ταῦτα.' 7.11 Ἀρτάβανος μὲν ταῦτα ἔλεξε, Ξέρξης δὲ θυμωθεὶς ἀμείβεται τοῖσιδε. “Ἀρτάβανε, πατρὸς εἶς τοῦ ἐμοῦ ἀδελφεός· τοῦτό σε ῥύσεται μηδένα ἄξιον μισθὸν λαβεῖν ἐπέων ματαίων. καί τοι ταύτην τὴν ἀτιμίην προστίθημι ἐόντι κακῷ καὶ ἀθύμῳ, μήτε συστρατεύεσθαι ἔμοιγε ἐπὶ τὴν Ἑλλάδα αὐτοῦ τε μένειν ἅμα τῇσι γυναιξί· ἐγὼ δὲ καὶ ἄνευ σέο ὅσα περ εἶπα ἐπιτελέα ποιήσω. μὴ γὰρ εἴην ἐκ Δαρείου τοῦ Ὑστάσπεος τοῦ Ἀρσάμεος τοῦ Ἀριαράμνεω τοῦ Τεΐσπεος τοῦ Κύρου τοῦ Καμβύσεω τοῦ Τεΐσπεος τοῦ Ἀχαιμένεος γεγονώς, μὴ τιμωρησάμενος Ἀθηναίους, εὖ ἐπιστάμενος ὅτι εἰ ἡμεῖς ἡσυχίην ἄξομεν, ἀλλʼ οὐκ ἐκεῖνοι, ἀλλὰ καὶ μάλα στρατεύσονται ἐπὶ τὴν ἡμετέρην, εἰ χρὴ σταθμώσασθαι τοῖσι ὑπαργμένοισι ἐξ ἐκείνων, οἳ Σάρδις τε ἐνέπρησαν καὶ ἤλασαν ἐς τὴν Ἀσίην. οὔκων ἐξαναχωρέειν οὐδετέροισι δυνατῶς ἔχει, ἀλλὰ ποιέειν ἢ παθεῖν πρόκειται ἀγών, ἵνα ἢ τάδε πάντα ὑπὸ Ἕλλησι ἢ ἐκεῖνα πάντα ὑπὸ Πέρσῃσι γένηται· τὸ γὰρ μέσον οὐδὲν τῆς ἔχθρης ἐστί. καλὸν ὦν προπεπονθότας ἡμέας τιμωρέειν ἤδη γίνεται, ἵνα καὶ τὸ δεινὸν τὸ πείσομαι τοῦτο μάθω, ἐλάσας ἐπʼ ἄνδρας τούτους, τούς γε καὶ Πέλοψ ὁ Φρύξ, ἐὼν πατέρων τῶν ἐμῶν δοῦλος, κατεστρέψατο οὕτω ὡς καὶ ἐς τόδε αὐτοί τε ὥνθρωποι καὶ ἡ γῆ αὐτῶν ἐπώνυμοι τοῦ καταστρεψαμένου καλέονται.”
7.39 κάρτα τε ἐθυμώθη ὁ Ξέρξης καὶ ἀμείβετο τοῖσιδε. “ὦ κακὲ ἄνθρωπε, σὺ ἐτόλμησας, ἐμεῦ στρατευομένου αὐτοῦ ἐπὶ τὴν Ἑλλάδα καὶ ἄγοντος παῖδας ἐμοὺς καὶ ἀδελφεοὺς καὶ οἰκηίους καὶ φίλους, μνήσασθαι περὶ σέο παιδός, ἐὼν ἐμὸς δοῦλος, τὸν χρῆν πανοικίῃ αὐτῇ τῇ γυναικὶ συνέπεσθαι ; εὖ νυν τόδʼ ἐξεπίστασο, ὡς ἐν τοῖσι ὠσὶ τῶν ἀνθρώπων οἰκέει ὁ θυμός, ὃς χρηστὰ μὲν ἀκούσας τέρψιος ἐμπιπλεῖ τὸ σῶμα, ὑπεναντία δὲ τούτοισι ἀκούσας ἀνοιδέει. ὅτε μέν νυν χρηστὰ ποιήσας ἕτερα τοιαῦτα ἐπηγγέλλεο, εὐεργεσίῃσι βασιλέα οὐ καυχήσεαι ὑπερβαλέσθαι· ἐπείτε δὲ ἐς τὸ ἀναιδέστερον ἐτράπευ, τὴν μὲν ἀξίην οὐ λάμψεαι, ἐλάσσω δὲ τῆς ἀξίης. σὲ μὲν γὰρ καὶ τοὺς τέσσερας τῶν παίδων ῥύεται τὰ ξείνια· τοῦ δὲ ἑνός, τοῦ περιέχεαι μάλιστα, τῇ ψυχῇ ζημιώσεαι.” ὡς δὲ ταῦτα ὑπεκρίνατο, αὐτίκα ἐκέλευε τοῖσι προσετέτακτο ταῦτα πρήσσειν, τῶν Πυθίου παίδων ἐξευρόντας τὸν πρεσβύτατον μέσον διαταμεῖν, διαταμόντας δὲ τὰ ἡμίτομα διαθεῖναι τὸ μὲν ἐπὶ δεξιὰ τῆς ὁδοῦ τὸ δʼ ἐπʼ ἀριστερά, καὶ ταύτῃ διεξιέναι τὸν στρατόν.
7.103 ταῦτα ἀκούσας Ξέρξης γελάσας ἔφη “Δημάρητε, οἷον ἐφθέγξαο ἔπος, ἄνδρας χιλίους στρατιῇ τοσῇδε μαχήσεσθαι. ἄγε εἰπέ μοι· σὺ φῂς τούτων τῶν ἀνδρῶν βασιλεὺς αὐτὸς γενέσθαι· σὺ ὦν ἐθελήσεις αὐτίκα μάλα πρὸς ἄνδρας δέκα μάχεσθαι; καίτοι εἰ τὸ πολιτικὸν ὑμῖν πᾶν ἐστι τοιοῦτον οἷον σὺ διαιρέεις, σέ γε τὸν κείνων βασιλέα πρέπει πρὸς τὸ διπλήσιον ἀντιτάσσεσθαι κατὰ νόμους τοὺς ὑμετέρους. εἰ γὰρ κείνων ἕκαστος δέκα ἀνδρῶν τῆς στρατιῆς τῆς ἐμῆς ἀντάξιος ἐστί, σὲ δέ γε δίζημαι εἴκοσι εἶναι ἀντάξιον, καὶ οὕτω μὲν ὀρθοῖτʼ ἂν ὁ λόγος ὁ παρὰ σέο λεγόμενος· εἰ δὲ τοιοῦτοί τε ἐόντες καὶ μεγάθεα τοσοῦτοι, ὅσοι σύ τε καὶ οἳ παρʼ ἐμὲ φοιτῶσι Ἑλλήνων ἐς λόγους αὐχέετε τοσοῦτον, ὅρα μὴ μάτην κόμπος ὁ λόγος οὗτος εἰρημένος ᾖ. ἐπεὶ φέρε ἴδω παντὶ τῷ οἰκότι· κῶς ἂν δυναίατο χίλιοι ἢ καὶ μύριοι ἢ καὶ πεντακισμύριοι, ἐόντες γε ἐλεύθεροι πάντες ὁμοίως καὶ μὴ ὑπʼ ἑνὸς ἀρχόμενοι, στρατῷ τοσῷδε ἀντιστῆναι; ἐπεί τοι πλεῦνες περὶ ἕνα ἕκαστον γινόμεθα ἢ χίλιοι, ἐόντων ἐκείνων πέντε χιλιάδων. ὑπὸ μὲν γὰρ ἑνὸς ἀρχόμενοι κατὰ τρόπον τὸν ἡμέτερον γενοίατʼ ἄν, δειμαίνοντες τοῦτον, καὶ παρὰ τὴν ἑωυτῶν φύσιν ἀμείνονες, καὶ ἴοιεν ἀναγκαζόμενοι μάστιγι ἐς πλεῦνας ἐλάσσονες ἐόντες· ἀνειμένοι δὲ ἐς τὸ ἐλεύθερον οὐκ ἂν ποιέοιεν τούτων οὐδέτερα. δοκέω δὲ ἔγωγε καὶ ἀνισωθέντας πλήθεϊ χαλεπῶς ἂν Ἕλληνας Πέρσῃσι μούνοισι μάχεσθαι. ἀλλὰ παρʼ ἡμῖν μὲν μούνοισι τοῦτο ἐστὶ τὸ σὺ λέγεις, ἔστι γε μὲν οὐ πολλὸν ἀλλὰ σπάνιον· εἰσὶ γὰρ Περσέων τῶν ἐμῶν αἰχμοφόρων οἳ ἐθελήσουσι Ἑλλήνων ἀνδράσι τρισὶ ὁμοῦ μάχεσθαι· τῶν σὺ ἐὼν ἄπειρος πολλὰ φλυηρέεις.” 7.104 πρὸς ταῦτα Δημάρητος λέγει “ὦ βασιλεῦ, ἀρχῆθεν ἠπιστάμην ὅτι ἀληθείῃ χρεώμενος οὐ φίλα τοι ἐρέω· σὺ δʼ ἐπεὶ ἠνάγκασας λέγειν τῶν λόγων τοὺς ἀληθεστάτους, ἔλεγον τὰ κατήκοντα Σπαρτιήτῃσι. καίτοι ὡς ἐγὼ τυγχάνω τὰ νῦν τάδε ἐστοργὼς ἐκείνους, αὐτὸς μάλιστα ἐξεπίστεαι, οἵ με τιμήν τε καὶ γέρεα ἀπελόμενοι πατρώια ἄπολίν τε καὶ φυγάδα πεποιήκασι, πατὴρ δὲ σὸς ὑποδεξάμενος βίον τέ μοι καὶ οἶκον ἔδωκε. οὔκων οἰκός ἐστι ἄνδρα τὸν σώφρονα εὐνοίην φαινομένην διωθέεσθαι, ἀλλὰ στέργειν μάλιστα. ἐγὼ δὲ οὔτε δέκα ἀνδράσι ὑπίσχομαι οἷός τε εἶναι μάχεσθαι οὔτε δυοῖσι, ἑκών τε εἶναι οὐδʼ ἂν μουνομαχέοιμι. εἰ δὲ ἀναγκαίη εἴη ἢ μέγας τις ὁ ἐποτρύνων ἀγών, μαχοίμην ἂν πάντων ἥδιστα ἑνὶ τούτων τῶν ἀνδρῶν οἳ Ἑλλήνων ἕκαστος φησὶ τριῶν ἄξιος εἶναι. ὣς δὲ καὶ Λακεδαιμόνιοι κατὰ μὲν ἕνα μαχόμενοι οὐδαμῶν εἰσι κακίονες ἀνδρῶν, ἁλέες δὲ ἄριστοι ἀνδρῶν ἁπάντων. ἐλεύθεροι γὰρ ἐόντες οὐ πάντα ἐλεύθεροι εἰσί· ἔπεστι γάρ σφι δεσπότης νόμος, τὸν ὑποδειμαίνουσι πολλῷ ἔτι μᾶλλον ἢ οἱ σοὶ σέ. ποιεῦσι γῶν τὰ ἂν ἐκεῖνος ἀνώγῃ· ἀνώγει δὲ τὠυτὸ αἰεί, οὐκ ἐῶν φεύγειν οὐδὲν πλῆθος ἀνθρώπων ἐκ μάχης, ἀλλὰ μένοντας ἐν τῇ τάξι ἐπικρατέειν ἢ ἀπόλλυσθαι. σοὶ δὲ εἰ φαίνομαι ταῦτα λέγων φλυηρέειν, τἆλλα σιγᾶν θέλω τὸ λοιπόν· νῦν τε ἀναγκασθεὶς ἔλεξα. γένοιτο μέντοι κατὰ νόον τοι, βασιλεῦ”
8.58 κάρτα τε τῷ Θεμιστοκλέι ἤρεσε ἡ ὑποθήκη, καὶ οὐδὲν πρὸς ταῦτα ἀμειψάμενος ἤιε ἐπὶ τὴν νέα τὴν Εὐρυβιάδεω. ἀπικόμενος δὲ ἔφη ἐθέλειν οἱ κοινόν τι πρῆγμα συμμῖξαι· ὃ δʼ αὐτὸν ἐς τὴν νέα ἐκέλευε ἐσβάντα λέγειν, εἴ τι θέλει. ἐνθαῦτα ὁ Θεμιστοκλέης παριζόμενός οἱ καταλέγει ἐκεῖνά τε πάντα τὰ ἤκουσε Μνησιφίλου, ἑωυτοῦ ποιεύμενος, καὶ ἄλλα πολλὰ προστιθείς, ἐς ὃ ἀνέγνωσε χρηίζων ἔκ τε τῆς νεὸς ἐκβῆναι συλλέξαι τε τοὺς στρατηγοὺς ἐς τὸ συνέδριον.
9.111 τέλος μέντοι ἐκείνης τε λιπαρεούσης καὶ ὑπὸ τοῦ νόμου ἐξεργόμενος, ὅτι ἀτυχῆσαι τὸν χρηίζοντα οὔ σφι δυνατόν ἐστι βασιληίου δείπνου προκειμένου, κάρτα δὴ ἀέκων κατανεύει, καὶ παραδοὺς ποιέει ὧδε· τὴν μὲν κελεύει ποιέειν τὰ βούλεται, ὁ δὲ μεταπεμψάμενος τὸν ἀδελφεὸν λέγει τάδε. “Μασίστα, σὺ εἶς Δαρείου τε παῖς καὶ ἐμὸς ἀδελφεός, πρὸς δʼ ἔτι τούτοισι καὶ εἶς ἀνὴρ ἀγαθός· γυναικὶ δὴ ταύτῃ τῇ νῦν συνοικέεις μὴ συνοίκεε, ἀλλά τοι ἀντʼ αὐτῆς ἐγὼ δίδωμι θυγατέρα τὴν ἐμήν. ταύτῃ συνοίκεε· τὴν δὲ νῦν ἔχεις, οὐ γὰρ δοκέει ἐμοί, μὴ ἔχε γυναῖκα.” ὁ δὲ Μασίστης ἀποθωμάσας τὰ λεγόμενα λέγει τάδε. “ὦ δέσποτα, τίνα μοι λόγον λέγεις ἄχρηστον, κελεύων με γυναῖκα, ἐκ τῆς μοι παῖδές τε νεηνίαι εἰσὶ καὶ θυγατέρες, τῶν καὶ σὺ μίαν τῷ παιδὶ τῷ σεωυτοῦ ἠγάγεο γυναῖκα, αὐτή τέ μοι κατὰ νόον τυγχάνει κάρτα ἐοῦσα· ταύτην με κελεύεις μετέντα θυγατέρα τὴν σὴν γῆμαι; ἐγὼ δὲ βασιλεῦ μεγάλα μὲν ποιεῦμαι ἀξιεύμενος θυγατρὸς τῆς σῆς, ποιήσω μέντοι τούτων οὐδέτερα. σὺ δὲ μηδαμῶς βιῶ πρήγματος τοιοῦδε δεόμενος· ἀλλὰ τῇ τε σῇ θυγατρὶ ἀνὴρ ἄλλος φανήσεται ἐμεῦ οὐδὲν ἥσσων, ἐμέ τε ἔα γυναικὶ τῇ ἐμῇ συνοικέειν.” ὃ μὲν δὴ τοιούτοισι ἀμείβεται, Ξέρξης δὲ θυμωθεὶς λέγει τάδε. “οὕτω τοι, Μασίστα, πέπρηκται· οὔτε γὰρ ἄν τοι δοίην θυγατέρα τὴν ἐμὴν γῆμαι, οὔτε ἐκείνῃ πλεῦνα χρόνον συνοικήσεις, ὡς μάθῃς τὰ διδόμενα δέκεσθαι.” ὁ δὲ ὡς ταῦτα ἤκουσε, εἴπας τοσόνδε ἐχώρεε ἔξω “δέσποτα, οὐ δὴ κώ με ἀπώλεσας.”'' None | sup>
1.86 The Persians gained Sardis and took Croesus prisoner. Croesus had ruled fourteen years and been besieged fourteen days. Fulfilling the oracle, he had destroyed his own great empire. The Persians took him and brought him to Cyrus, ,who erected a pyre and mounted Croesus atop it, bound in chains, with twice seven sons of the Lydians beside him. Cyrus may have intended to sacrifice him as a victory-offering to some god, or he may have wished to fulfill a vow, or perhaps he had heard that Croesus was pious and put him atop the pyre to find out if some divinity would deliver him from being burned alive. ,So Cyrus did this. As Croesus stood on the pyre, even though he was in such a wretched position it occurred to him that Solon had spoken with god's help when he had said that no one among the living is fortunate. When this occurred to him, he heaved a deep sigh and groaned aloud after long silence, calling out three times the name “Solon.” ,Cyrus heard and ordered the interpreters to ask Croesus who he was invoking. They approached and asked, but Croesus kept quiet at their questioning, until finally they forced him and he said, “I would prefer to great wealth his coming into discourse with all despots.” Since what he said was unintelligible, they again asked what he had said, ,persistently harassing him. He explained that first Solon the Athenian had come and seen all his fortune and spoken as if he despised it. Now everything had turned out for him as Solon had said, speaking no more of him than of every human being, especially those who think themselves fortunate. While Croesus was relating all this, the pyre had been lit and the edges were on fire. ,When Cyrus heard from the interpreters what Croesus said, he relented and considered that he, a human being, was burning alive another human being, one his equal in good fortune. In addition, he feared retribution, reflecting how there is nothing stable in human affairs. He ordered that the blazing fire be extinguished as quickly as possible, and that Croesus and those with him be taken down, but despite their efforts they could not master the fire. " 3.25 Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis, and sent the Greeks to sail away. ' "
3.32 There are two tales of her death, as there are of the death of Smerdis. The Greeks say that Cambyses had set a lion cub to fight a puppy, and that this woman was watching too; and that as the puppy was losing, its brother broke its leash and came to help, and the two dogs together got the better of the cub. ,Cambyses, they say, was pleased with the sight, but the woman wept as she sat by. Cambyses perceiving it asked why she wept, and she said that when she saw the puppy help its brother she had wept, recalling Smerdis and knowing that there would be no avenger for him. ,For saying this, according to the Greek story, she was killed by Cambyses. But the Egyptian tale is that as the two sat at table the woman took a lettuce and plucked off the leaves, then asked her husband whether he preferred the look of it with or without leaves. “With the leaves,” he said; whereupon she answered: ,“Yet you have stripped Cyrus' house as bare as this lettuce.” Angered at this, they say, he sprang upon her, who was great with child, and she miscarried and died of the hurt he gave her. " "3.33 Such were Cambyses' mad acts to his own household, whether they were done because of Apis or grew from some of the many troubles that are wont to beset men; for indeed he is said to have been afflicted from his birth with that grievous disease which some call “sacred.” It is not unlikely then that when his body was grievously afflicted his mind too should be diseased. " "3.34 I will now relate his mad dealings with the rest of Persia . He said, as they report, to Prexaspes—whom he held in particular honor, who brought him all his messages, whose son held the very honorable office of Cambyses' cup-bearer—thus, I say, he spoke to Prexaspes: ,“What manner of man, Prexaspes, do the Persians think me to be, and how do they speak of me?” “Sire,” said Prexaspes, “for all else they greatly praise you, but they say that you love wine too well.” ,So he reported of the Persians. The king angrily replied: “If the Persians now say that it is my fondness for wine that drives me to frenzy and madness, then it would seem that their former saying also was a lie.” ,For it is said that before this, while some Persians and Croesus were sitting with him, Cambyses asked what manner of man they thought him to be in comparison with Cyrus his father; and they answered, “Cambyses was the better man; for he had all of Cyrus' possessions and had won Egypt and the sea besides.” ,So said the Persians; but Croesus, who was present, and was dissatisfied with their judgment, spoke thus to Cambyses: “To me, son of Cyrus, you do not seem to be the equal of your father; for you have as yet no son such as he left after him in you.” This pleased Cambyses, and he praised Croesus' judgment. " "
3.36 For these acts Croesus the Lydian thought fit to take him to task, and addressed him thus: “Sire, do not sacrifice everything to youth and temper, but restrain and control yourself; prudence is a good thing, forethought is wise. But you kill men of your own country whom you have convicted of some minor offense, and you kill boys. ,If you do so often, beware lest the Persians revolt from you. As for me, your father Cyrus earnestly begged me to counsel you and to give you such advice as I think to be good.” Croesus gave him this counsel out of goodwill; but Cambyses answered: ,“It is very well that you should even dare to counsel me; you, who governed your own country so well, and gave fine advice to my father—telling him, when the Massagetae were willing to cross over into our lands, to pass the Araxes and attack them; thus you worked your own ruin by misgoverning your country and Cyrus', who trusted you. But you shall regret it; I have long waited for an occasion to deal with you.” ,With that Cambyses took his bow to shoot him dead; but Croesus leapt up and ran out; and Cambyses, being unable to shoot him, ordered his attendants to catch and kill him. ,They, knowing Cambyses' mood, hid Croesus; intending to reveal him and receive gifts for saving his life, if Cambyses should repent and ask for Croesus, but if he should not repent nor wish Croesus back, then to kill the Lydian. ,Not long after this Cambyses did wish Croesus back, and the attendants, understanding this, told him that Croesus was alive still. Cambyses said that he was glad of it; but that they, who had saved Croesus, should not escape with impunity, but be killed; and this was done. " 3.64.3 As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ' "
7.11 Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” " "
7.39 Xerxes became very angry and thus replied: “Villain, you see me marching against Hellas myself, and taking with me my sons and brothers and relations and friends; do you, my slave, who should have followed me with all your household and your very wife, speak to me of your son? Be well assured of this, that a man's spirit dwells in his ears; when it hears good words it fills the whole body with delight, but when it hears the opposite it swells with anger. ,When you did me good service and promised more, you will never boast that you outdid your king in the matter of benefits; and now that you have turned aside to the way of shamelessness, you will receive a lesser requital than you merit. You and four of your sons are saved by your hospitality; but you shall be punished by the life of that one you most desire to keep.” ,With that reply, he immediately ordered those who were assigned to do these things to find the eldest of Pythius sons and cut him in half, then to set one half of his body on the right side of the road and the other on the left, so that the army would pass between them. " 7.103 When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.” 7.104 To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.”
8.58 This advice greatly pleased Themistocles. He made no answer and went to the ship of Eurybiades. When he arrived there, he said he wanted to talk with him on a matter of common interest, so Eurybiades bade him come aboard and say what he wanted. ,Themistocles sat next to him and told him all that he had heard from Mnesiphilus, pretending it was his own idea and adding many other things. Finally by his entreaty he persuaded him to disembark and gather the generals for a council of war.' "
9.111 Nevertheless, since Amestris was insistent and the law compelled him (for at this royal banquet in Persia every request must of necessity be granted), he unwillingly consented, and delivered the woman to Amestris. Then, bidding her do what she wanted, he sent for his brother and spoke as follows: ,“Masistes, you are Darius' son and my brother, and a good man; hear me then. You must no longer live with her who is now your wife. I give you my daughter in her place. Take her for your own, but do away with the wife that you have, for it is not my will that you should have her.” ,At that Masistes was amazed; “Sire,” he said, “what is this evil command that you lay upon me, telling me to deal with my wife in this way? I have by her young sons and daughters, of whom you have taken a wife for your own son, and I am very content with her herself. Yet you are asking me to get rid of my wife and wed your daughter? ,Truly, O king, I consider it a great honor to be accounted worthy of your daughter, but I will do neither the one nor the other. No, rather, do not force me to consent to such a desire. You will find another husband for your daughter as good as I, but permit me to keep my own wife.” ,This was Masistes' response, but Xerxes was very angry and said: “You have come to this pass, Masistes. I will give you no daughter of mine as a wife, nor will you any longer live with her whom you now have. In this way you will learn to accept that which is offered you.” Hearing that, Masistes said “No, sire, you have not destroyed me yet!” and so departed. "" None |
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34. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger and art • furor
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 191; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 279
| 245a τῶν παρόντων κακῶν εὑρομένη. ΣΩ. τρίτη δὲ ἀπὸ Μουσῶν κατοκωχή τε καὶ μανία, λαβοῦσα ἁπαλὴν καὶ ἄβατον ψυχήν, ἐγείρουσα καὶ ἐκβακχεύουσα κατά τε ᾠδὰς καὶ κατὰ τὴν ἄλλην ποίησιν, μυρία τῶν παλαιῶν ἔργα κοσμοῦσα τοὺς ἐπιγιγνομένους παιδεύει· ὃς δʼ ἂν ἄνευ μανίας Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται, πεισθεὶς ὡς ἄρα ἐκ τέχνης ἱκανὸς ποιητὴς ἐσόμενος, ἀτελὴς αὐτός τε καὶ ἡ ποίησις ὑπὸ τῆς τῶν μαινομένων ἡ τοῦ σωφρονοῦντος ἠφανίσθη.'' None | 245a ills is found. Socrates. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.'' None |
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35. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • anger, in oratory • kentron as symbol of anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 95; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 466
| 439e he said, for us to think this. These two forms, then, let us assume to have been marked off as actually existing in the soul. But now the Thumos or principle of high spirit, that with which we feel anger, is it a third, or would it be identical in nature with one of these? Perhaps, he said, with one of these, the appetitive. But, I said, I once heard a story which I believe, that Leontius the son of Aglaion, on his way up from the Peiraeus under the outer side of the northern wall, becoming aware of dead bodies that lay at the place of public execution at the same time felt a desire to see them and a repugce and aversion, and that for a time'' None |
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36. Sophocles, Oedipus The King, 310, 411 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • God, anger of • Nebuchadnezzar of Judith, angry • anger, and agōn scenes • kings, angry and cruel
Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 382; Gera (2014), Judith, 128; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 285
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310 So do not begrudge us the voice of the birds or any other path of prophecy, but save yourself and your state, save me, save all that is defiled by the dead. We are in your hands, and man’s noblest task is to help other411 For I do not live as your slave, but as Loxias’. I will not stand enrolled as Creon’s client. And I tell you, since you have taunted my blindness, that though you have sight, you do not see what a state of misery you are in, or where you dwell, or with whom. ' None |
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37. Sophocles, Philoctetes, 473-475, 900-905 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • anger • anger, of Philoctetes
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 530, 531, 532; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 107
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473 I solemnly supplicate you, do not leave me alone like this, helpless amid these miseries in which I live, so harsh as you see, and so numerous as I have said! Consider me a small side-task. Great i'474 I solemnly supplicate you, do not leave me alone like this, helpless amid these miseries in which I live, so harsh as you see, and so numerous as I have said! Consider me a small side-task. Great i 475 your disgust, well I know, at such a cargo. Yet bear with it all the same—to noble minds baseness is hateful, and a good deed is glorious. If you forsake this task, you will have a stain on your honor; but if you perform it, boy, you will win the prize of highest honor—if I return alive to Oeta’s soil.
900 It cannot be that offense at my sickness has persuaded you not to take me aboard your ship? Neoptolemu 902 All is offense when a man has abandoned his true nature and does what does not suit him. Philoctete 904 But you, at least, are not departing from your begetter’ 905 example either in word or deed, when you help a man who is noble. Neoptolemu ' None |
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38. Sophocles, Women of Trachis, 552-553 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger • anger, in oratory • valorization of anger • women expression of anger • women expression of anger, in tragedy
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 384
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552 On this account I am afraid lest Heracles, in name my husband, should be the younger woman’s man. But, as I said, anger brings shame to a woman of understanding. I will tell you, my friends, the way by which I will have deliverance and relief. '553 On this account I am afraid lest Heracles, in name my husband, should be the younger woman’s man. But, as I said, anger brings shame to a woman of understanding. I will tell you, my friends, the way by which I will have deliverance and relief. ' None |
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39. Thucydides, The History of The Peloponnesian War, 2.22.1, 3.36 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Emotions, Anger management • Emotions, Anger/rage • anger • anger, • anger, vs. wisdom • judgment, vs. anger
Found in books: Hau (2017), Moral History from Herodotus to Diodorus Siculus, 208; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 59, 74; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 215, 218, 223, 401
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2.22.1 Περικλῆς δὲ ὁρῶν μὲν αὐτοὺς πρὸς τὸ παρὸν χαλεπαίνοντας καὶ οὐ τὰ ἄριστα φρονοῦντας, πιστεύων δὲ ὀρθῶς γιγνώσκειν περὶ τοῦ μὴ ἐπεξιέναι, ἐκκλησίαν τε οὐκ ἐποίει αὐτῶν οὐδὲ ξύλλογον οὐδένα, τοῦ μὴ ὀργῇ τι μᾶλλον ἢ γνώμῃ ξυνελθόντας ἐξαμαρτεῖν, τήν τε πόλιν ἐφύλασσε καὶ δι’ ἡσυχίας μάλιστα ὅσον ἐδύνατο εἶχεν.' ' None | sup>
2.22.1 He, meanwhile, seeing anger and infatuation just now in the ascendant, and confident of his wisdom in refusing a sally, would not call either assembly or meeting of the people, fearing the fatal results of a debate inspired by passion and not by prudence. Accordingly, he addressed himself to the defence of the city, and kept it as quiet as possible, ' ' None |
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40. Xenophon, Hellenica, 5.3.6-5.3.7 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, definition of anger • Peripatetic philosophy, definition of anger • anger, • anger,Aristotle’s definition
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 119; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 220, 226
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5.3.6 At this moment the Olynthians sent out their horsemen to the attack, and the peltasts also came to their support; finally, their hoplites likewise rushed out, and fell upon the Lacedaemonian phalanx when it was already in confusion. There Teleutias fell fighting. And when this happened, the troops about him at once gave way, and in fact no one stood his ground any longer, but all fled, some for Spartolus, others for Acanthus, others to Apollonia, and the majority to Potidaea. As they fled in all directions, 381 B.C. so likewise the enemy pursued in all directions, and killed a vast number of men, including the most serviceable part of the army. 5.3.7 From such disasters, however, I hold that men are taught the lesson, chiefly, indeed, that they ought not to chastise anyone, even slaves, in anger — for masters in anger have often suffered greater harm than they have inflicted; but especially that, in dealing with enemies, to attack under the influence of anger and not with judgment is an absolute mistake. For anger is a thing which does not look ahead, while judgment aims no less to escape harm than to inflict it upon the enemy.'' None |
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger • anger/fury/ire/orge/rage/wrath
Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 98, 100, 102; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 297
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42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger • fury, cf. anger gall, cf. bile gender
Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 99; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 272
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43. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • anger • anger, in oratory
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 76; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 14
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44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Herodotus, anger in • anger, of women • anger/fury/ire/orge/rage/wrath • fury, cf. anger gall, cf. bile gender • gender roles, in expressing anger • women expression of anger • women expression of anger, in tragedy
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 132; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 255, 256, 270
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45. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger, control of • anger/fury/ire/orge/rage/wrath • law courts, and anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 127; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 116
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46. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger • anger/fury/ire/orge/rage/wrath
Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 100; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 297
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47. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger • anger, in oratory • figs, as metaphor for anger/lust
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 92; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 101
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48. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger (orgē) • anger/fury/ire/orge/rage/wrath
Found in books: Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 107; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 255
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49. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger (and pity) • Anger (orgē) • anger • anger, in oratory • anger/fury/ire/orge/rage/wrath • figs, as metaphor for anger/lust • fury, cf. anger gall, cf. bile gender • heat, as metaphor for anger/passion • kentron as symbol of anger • valorization of anger • women expression of anger, in tragedy
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 83, 84, 88, 89, 95; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 94, 100; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 93, 107; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 257, 259, 271, 286, 287, 288, 294
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50. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • anger
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 69, 361; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 38, 59, 75
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51. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger • Ashmedai (Asmodeus), anger of
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112; Levison (2023), The Greek Life of Adam and Eve. 553
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52. Aeschines, Letters, 1.1-1.2, 3.197 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger • Anger (orgē) • anger • anger, in oratory • heat, as metaphor for anger/passion
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 77, 81; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 380, 381; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 102
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1.1 I have never, fellow citizens, brought indictment against any Athenian, nor vexed any man when he was rendering account of his office. The Athenian Constitution provided for rigid auditing of the accounts of all officials at the close of their year of office, and gave full opportunity to any citizen to bring charges against any act of their administration. Such opportunity might easily be used for malicious or blackmailing attack; but in all such matters I have, as I believe, shown myself a quiet and modest man.A quiet citizen, as distinguished from the professional political blackmailer, sukofa/nths But when I saw that the city was being seriously injured by the defendant, Timarchus, who, though disqualified by law, was speaking in your assemblies,As the speech proceeds we shall see that Aeschines declares that Timarchus was guilty of immoral practices that disqualified him from speaking before the people. and when I myself was made a victim of his blackmailing attack—the nature of the attack I will show in the course of my speech— 1.2 I decided that it would be a most shameful thing if I failed to come to the defence of the whole city and its laws, and to your defence and my own; and knowing that he was liable to the accusations that you heard read a moment ago by the clerk of the court, I instituted this suit, challenging him to official scrutiny. Thus it appears,fellow citizens, that what is so frequently said of public suits is no mistake, namely, that very often private enmities correct public abuses.
3.197 But I will tell you what plea is in order from the honest advocate. When an indictment for an illegal motion is tried in court, the day is divided into three parts. The first water is poured in for the accuser, the laws, and the democracy the second water, for the defendant and those who speak on the question at issue; but when the question of illegality has been decided by the first ballot, then the third water is poured in for the question of the penalty and the extent of your anger.'' None |
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53. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger • Anger, Definitions • anger • definition, of individual emotions, anger
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 73, 169; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 78; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 107; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 378; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 263, 264
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54. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger, Definitions • anger
Found in books: Sattler (2021), Ancient Ethics and the Natural World, 119; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 264
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55. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on usefulness of anger • Christianity post-Christian philosophy, view of anger • Cicero, Marcus Tullius, view of anger • Hellenistic philosophy, ideas about anger • Peripatetic philosophy, approval of anger • Stoic philosophy, view of anger • Tydeus, anger of • Virgil and the Aeneid, anger • anger • anger/fury/ire/orge/rage/wrath • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 14, 15; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 283; Huffman (2019), A History of Pythagoreanism, 473; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 107, 183; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 391; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 117, 132, 325; Sattler (2021), Ancient Ethics and the Natural World, 120, 128
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56. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Anger, Pleasurable • Plato, Pleasure in anger • anger
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 251; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80
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57. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Achilles, anger of • Anger • Anger (orgē) • Anger, Definitions • Anger, Pleasurable • Aristotle, Anger • Aristotle, Therapy by opposites, pleasure excludes anger, fear excludes pity • Aristotle, definition of anger • Christianity post-Christian philosophy, view of anger • Emotions, Anger management • Emotions, Anger/rage • English language, anger terminology • Hellenistic philosophy, ideas about anger • Peripatetic philosophy, definition of anger • Plato, Delay in acting on anger • Plato, Pleasure in anger • Stoic philosophy, view of anger • Time-lapse, effects of, How much time is available for checking anger? • anger • anger of Achilles • anger, Epicurean view • anger, Stoic view • anger, in Greek epic • anger, in Greek novel • anger, in oratory • anger, of women • anger, relationship to pity • anger,Aristotle’s definition • anger/fury/ire/orge/rage/wrath • definition, of individual emotions, anger • gender roles, in expressing anger • heat, as metaphor for anger/passion • pity, relationship to anger • social status, and anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 17, 26, 57, 79, 80, 100, 101, 103, 110, 111, 114, 116, 176, 209; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 14, 20, 22, 26, 27, 28, 29, 39, 74, 79, 110, 111, 112, 136, 137, 138, 149, 234, 251, 398; Fowler (2014), Plato in the Third Sophistic, 114, 115; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 9, 105, 108; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 180, 183; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 378; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 76; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 102, 149; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 120; Sattler (2021), Ancient Ethics and the Natural World, 118, 119; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 23, 80, 135, 237, 241, 298; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 38; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 214, 215, 221, 637, 653, 658
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58. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • anger • anger/fury/ire/orge/rage/wrath • fury, cf. anger gall, cf. bile gender
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 228, 229, 230, 233, 234; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 101; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 328, 329
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59. Anon., 1 Enoch, 89.56, 97.2, 100.3, 103.7-103.8 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Anger • Anger, Wild • Avengement/vengeance/vindication/wrath (God’s) • Spirits, of Gods Anger • Wrath Divine • wrath
Found in books: Levison (2023), The Greek Life of Adam and Eve. 194, 599, 854, 942; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 208; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 185, 186; Stuckenbruck (2007), 1 Enoch 91-108, 79, 177, 180, 196, 435, 436, 669
| 97 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse."1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." "6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "12 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" '13 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. 14 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "15 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "16 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" 89.56 beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,
100.3 And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.
103.7 Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation. 103.8 And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace. ' None |
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60. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Emotions, Anger/rage • emotions, anger, wrath (ira, mênis) • ethical qualities, anger, wrath (ira, mênis) • fear, and anger • wrath
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 35, 36; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 144, 149; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 67; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 473, 474, 480, 483, 484, 485, 486, 487, 488, 489, 490
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61. Anon., Jubilees, 5.7-5.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Spirits, of Gods Anger • Wrath Divine • wrath, of God
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145; Stuckenbruck (2007), 1 Enoch 91-108, 425, 669
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5.7 And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8 But Noah found grace before the eyes of the Lord. 5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, '' None |
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62. Cicero, On The Nature of The Gods, 2.7 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • anger • anger, divine
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73; Wynne (2019), Horace and the Gift Economy of Patronage, 153
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2.7 "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words \'apparition,\' \'warning,\' \'portent,\' \'prodigy.\' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. '' None |
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63. Cicero, On Duties, 1.65 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • anger, • anger, gender and • anger, in Greco-Roman thought • anger, power and • anger, relationship to courage • courage, relationship to anger
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 73; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 99
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1.65 Fortes igitur et magimi sunt habendi, non qui faciunt, sed qui propulsant iniuriam. Vera autem et sapiens animi magnitudo honestum illud, quod maxime natura sequitur, in factis positum, non in gloria iudicat principemque se esse mavult quam videri; etenim qui ex errore imperitae multitudinis pendet, hic in magnis viris non est habendus. Facillime autem ad res iniustas impellitur, ut quisque altissimo animo est, gloriae cupiditate; qui locus est sane lubricus, quod vix invenitur, qui laboribus susceptis periculisque aditis non quasi mercedem rerum gestarum desideret gloriam.'' None | sup>
1.65 \xa0So then, not those who do injury but those who prevent it are to be considered brave and courageous. Moreover, true and philosophic greatness of spirit regards the moral goodness to which Nature most aspires as consisting in deeds, not in fame, and prefers to be first in reality rather than in name. And we must approve this view; for he who depends upon the caprice of the ignorant rabble cannot be numbered among the great. Then, too, the higher a man's ambition, the more easily he is tempted to acts of injustice by his desire for fame. We are now, to be sure, on very slippery ground; for scarcely can the man be found who has passed through trials and encountered dangers and does not then wish for glory as a reward for his achievements. <"" None |
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64. Septuagint, 3 Maccabees, 2.22, 3.1, 5.1, 5.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, anger of • Gods wrath • Nebuchadnezzar of Judith, angry • anger, in Greco-Roman thought • anger, power and • anger, relationship to philanthropia • anger, relationship to pity • anger, royal • arrogance, association with anger • kings, angry and cruel • philanthropia, contrast with anger • pity, relationship to anger
Found in books: Gera (2014), Judith, 128, 358; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 206; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 106, 108
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2.22 He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment.
3.1 And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance.
3.1 When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means.
5.1 Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations.'
5.1 Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants, ' None |
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65. Septuagint, 1 Maccabees, 1.44-1.47, 2.12, 4.38, 4.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, anger of • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • anger, power and • anger, righteous • arrogance, association with anger
Found in books: Gera (2014), Judith, 316; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123, 127
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1.44 And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, 1.45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, 1.46 to defile the sanctuary and the priests, 1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
2.12 And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it.
4.38 And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins.
4.45 And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar,'' None |
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66. Septuagint, 2 Maccabees, 3.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Holophernes, angry and tyrannical • Motifs (Thematic), God Turns Away in Anger • Nebuchadnezzar of Judith, angry
Found in books: Gera (2014), Judith, 349; Schwartz (2008), 2 Maccabees, 69
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3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'"" None |
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67. Septuagint, Ecclesiasticus (Siracides), 17.3, 17.7, 17.22, 36.1, 51.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anger, Wild • God, Anger of • Wrath Divine • anger • wrath • wrath, divine
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202; Levison (2023), The Greek Life of Adam and Eve. 412, 415, 784, 1036; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 874; Stuckenbruck (2007), 1 Enoch 91-108, 169, 441, 472; Wilson (2012), The Sentences of Sextus, 91
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17.3 He endowed them with strength like his own,and made them in his own image.
17.7 He filled them with knowledge and understanding,and showed them good and evil.
17.22 A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye.
36.1 Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves."
36.1 Have mercy upon us, O Lord, the God of all, and look upon us,
51.14 Before the temple I asked for her,and I will search for her to the last.'' None |
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68. Septuagint, Judith, 1.10, 5.11, 6.4, 13.5, 15.5 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Anger • Anger, Wild • God, anger of • Holophernes, angry and tyrannical • Nebuchadnezzar of Judith, angry • kings, angry and cruel
Found in books: Gera (2014), Judith, 129, 142, 143, 196, 219, 222, 226, 277, 349; Levison (2023), The Greek Life of Adam and Eve. 232, 353, 666, 862
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5.11 So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them.
13.5 For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us."
15.5 And when the Israelites heard it, with one accord they fell upon the enemy, and cut them down as far as Choba. Those in Jerusalem and all the hill country also came, for they were told what had happened in the camp of the enemy; and those in Gilead and in Galilee outflanked them with great slaughter, even beyond Damascus and its borders. ' ' None |
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69. Septuagint, Wisdom of Solomon, 2.24, 12.2 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger • Anger, Wild • Anthropomorphism, Wrath • Jews (Jewish people), anger of • anger • wrath, of God
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 131; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 56; Levison (2023), The Greek Life of Adam and Eve. 228, 430, 551; deSilva (2022), Ephesians, 117
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2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them).
2.24 but through the devils envy death entered the world,and those who belong to his party experience it.
12.2 Manifoldly twisted (?) are the words of the tongue of the wicked man, Even as among a people a fire that burneth up their beauty.
12.2 Therefore thou dost correct little by little those who trespass,and dost remind and warn them of the things wherein they sin,that they may be freed from wickedness and put their trust in thee, O Lord.'' None |
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70. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger, Wild • anger, and community • anger, and old age
Found in books: Keane (2015), Juvenal and the Satiric Emotions, 179; Levison (2023), The Greek Life of Adam and Eve. 188
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71. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • anger • anger, and status • anger, contexts for interpreting • anger, pleasures of • definition, of individual emotions, anger • revenge, and anger
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 349, 351; Keane (2015), Juvenal and the Satiric Emotions, 31, 33
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72. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger • Anger, Definitions • Apatheia, freedom from, eradication of, emotion (; Does punishment require anger? • Aristotle, on usefulness of anger • Augustus, anger • Christianity post-Christian philosophy, view of anger • Cicero, Marcus Tullius, view of anger • Cicero, anger • Galen, Platonizing ecletic doctor, Anger not useful for punishment • Hellenistic philosophy, ideas about anger • Hieronymus of Rhodes, Aristotelian, No time to check anger • Hieronymus of Rhodes, Aristotelian, No time to check anger, Anger not useful for punishment • Lucilius, and anger • Metriopatheia, Moderate, moderation of, emotion; Does punishment require anger? • Peripatetic philosophy, approval of anger • Philodemus, Epicurean, Ordinary anger not useful for punishment • Plato, Anger not useful for punishment • Plutarch of Chaeroneia, Middle Platonist, Anger not useful for punishment • Plutarch of Chaeroneia, Middle Platonist, Time available to check anger • Punishment, Not served by ordinary anger • Seneca, on anger • Seneca, the Younger, Stoic, Anger not useful for punishment • Stoic philosophy, view of anger • Time-lapse, effects of, How much time is available for checking anger? • Tydeus, anger of • anger • anger control discourse, Stoic therapy • anger, and status • anger, and women • anger, as temporary insanity • anger, as “first†emotion • anger, contexts for interpreting • anger, relationship to pity • anger, symptoms of • furor, distinguished from insania • pity, relationship to anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 15, 18, 132; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 283; Graver (2007), Stoicism and Emotion, 57, 69, 119, 237, 240; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 48, 49; Keane (2015), Juvenal and the Satiric Emotions, 33, 41, 82; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 76; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 198; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 30, 70, 191; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 278, 284
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73. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Avengement/vengeance/vindication/wrath (God’s) • word of God, wrath of • wrath
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 240; Levison (2009), Filled with the Spirit, 389; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
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74. Horace, Sermones, 1.1.24, 1.4.31-1.4.32, 2.7 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger • Philodemus of Gadara, depictions of anger • anger, and humor • anger, right to anger
Found in books: Keane (2015), Juvenal and the Satiric Emotions, 9, 46; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 149; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74, 79
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1.1.24 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue.
1.1.24 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
1.1.24 but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus;
1.4.31 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary.
1.4.31 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.
2.7 These Egyptians therefore were the authors of these troubles, who not having the constancy of Macedonians, nor the prudence of Grecians, indulged all of them the evil manners of the Egyptians, and continued their ancient hatred against us; 2.7 and, in the second place, he accuses those Jews that are inhabitants of Alexandria; as, in the third place, he mixes with these things such accusations as concern the sacred purifications, with the other legal rites used in the temple. |
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75. Ovid, Metamorphoses, 1.166, 15.871 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Caesar, Julius, anger of • Jupiter, anger of • anger, divine • anger, in Roman epic • anger, of Caesar • anger/ira • fear, and anger • ira/irasci, divine • ira/irasci, of Caesar
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 134; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 249; Gorain (2019), Language in the Confessions of Augustine, 186
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15.871 Iamque opus exegi, quod nec Iovis ira nec ignis' ' None | sup>
15.871 that I should pass my life in exile than' ' None |
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76. Philo of Alexandria, On The Special Laws, 4.145-4.146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • anger, • anger, relationship to courage • courage, relationship to anger
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 80, 82, 83; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 99
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4.145 What I meant to say is this, all who are profoundly ignorant and uninstructed, all who have the very slightest smattering of education, know that courage is a virtue which is conversant about terrible objects; is a science teaching one what he ought to endure and dare. 4.146 But if any one, under the influence of that ignorance which proceeds from insolence, should be so superfluous as to fancy himself capable of correcting that which requires no correction, and should consequently venture to add anything or take away anything, he, by so doing, is altering the whole appearance of the thing, changing that which had a good character into unseemliness; for by any addition to courage he will produce audacity, but if he takes anything away from it he will produce cowardice, not leaving even the name of courage, that most useful of all virtues to life. '' None |
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77. Philo of Alexandria, On The Virtues, 177 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anger, Anger natural or necessary among Christians • Maimonides, Jewish philosopher, Pride and anger excluded from both • anger, relationship to courage • courage, relationship to anger
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 84; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386
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177 For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. '' None |
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78. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • anger/ira • furor • furor/μανία
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 192; Gorain (2019), Language in the Confessions of Augustine, 206, 208
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79. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • anger, contexts for interpreting • fear, and anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 69; Keane (2015), Juvenal and the Satiric Emotions, 32
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80. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • anger, divine • anger, in Roman epic • ira deorum • ira deorum, diverted • ira/irasci, divine • prodigies, as wrath of gods
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 234, 235; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 33, 44, 45, 68, 77, 80, 83, 84, 89, 205; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 205, 276, 290, 338
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81. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger, Definitions • Anger, Pleasurable • Augustus, anger • Juno, anger of • Philodemus of Gadara, depictions of anger • Plato, Delay in acting on anger • Seneca, three-stage analysis of irascibility in De ira • Time-lapse, effects of, How much time is available for checking anger? • anger • furor • furor, and erotic / sexual desire • furor, and lethargus • furor, distinguished from insania • furor, in the course of the plague
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 45, 48, 170; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 49, 51, 52, 54, 56, 67, 168; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 196, 199; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 241, 264; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 193, 277; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74, 80
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82. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, anger • anger • ira
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 187; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 75, 76, 77; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 279, 280, 281, 282
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83. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Cain, Son of anger, as • God, Anger of • wrath
Found in books: Levison (2023), The Greek Life of Adam and Eve. 467; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189
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84. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anger • Anger, Gods
Found in books: Levison (2023), The Greek Life of Adam and Eve. 551; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 43
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85. Epictetus, Discourses, 1.9.13-1.9.15, 2.18.12, 3.1, 3.24.84-3.24.88 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anger • Emotions, Anger/rage • On Controlling Anger (Plutarch) • anger
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 390; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 216; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 621, 624, 629, 631
| 1.9 IF the things are true which are said by the philosophers about the kinship between God and man, what else remains for men to do than what Socrates did? Never in reply to the question, to what country you belong, say that you are an Athenian or a Corinthian, but that you are a citizen of the world ( κόσμιος ). For why do you say that you are an Athenian, and why do you not say that you belong to the small nook only into which your poor body was cast at birth? Is it not plain that you call yourself an Athenian or Corinthian from the place which has a greater authority and comprises not only that small nook itself and all your family, but even the whole country from which the stock of your progenitors is derived down to you? He then who has observed with intelligence the administration of the world, and has learned that the greatest and supreme and the most comprehensive community is that which is composed of men and God, and that from God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings—for these only are by their nature formed to have communion with God, being by means of reason conjoined with him—why should not such a man call himself a citizen of the world, why not a son of God, and why should he be afraid of anything which happens among men? Is kinship with Caesar (the emperor) or with any other of the powerful in Rome sufficient to enable us to live in safety, and above ( contempt and without any fear at all? and to have God for your maker ( ποιητήν ), and father and guardian, shall not this release us from sorrows and fears? But a man may say, Whence shall I get bread to eat when I have nothing? And how do slaves, and runaways, on what do they rely when they leave their masters? Do they rely on their lands or slaves, or their vessels of silver? They rely on nothing but themselves; and food does not fail them. In our present society there are thousands who rise in the morning and know not how they shall find something to eat. Some find their food by fraud and theft, some receive it as a gift from others, and some look out for any work that they can find and get their pittance by honest labour. You may see such men everywhere, if you will keep your eyes open. Such men, who live by daily labour, live an heroic life, which puts to shame the well-fed philosopher and the wealthy Christian. Epictetus has made a great misstatement about irrational animals. Millions die annually for want of sufficient food; and many human beings perish in the same way. We can hardly suppose that he did not know these facts. Compare the passage in Matthew (vi. 25–34). It is said, v. 26: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? The expositors of this passage may be consulted. And shall it be necessary for one among us who is a philosopher to travel into foreign parts, and trust to and rely on others, and not to take care of himself, and shall he be inferior to irrational animals and more cowardly, each of which being self-sufficient, neither fails to get its proper food, nor to find a suitable way of living, and one conformable to nature? I indeed think that the old man ought to be sitting here, not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves, but to take care that there be not among us any young men of such a mind, that when they have recognised their kinship to God, and that we are fettered by these bonds, the body, I mean, and its possessions, and whatever else on account of them is necessary to us for the economy and commerce of life, they should intend to throw off these things as if they were burdens painful and intolerable, and to depart to their kinsmen. But this is the labour that your teacher and instructor ought to be employed upon, if he really were what he should be. You should come to him and say, Epictetus, we can no longer endure being bound to this poor body, and feeding it and giving it drink, and rest, and cleaning it, and for the sake of the body complying with the wishes of these and of those. Are not these things indifferent and nothing to us; and is not death no evil? And are we not in a manner kinsmen of God, and did we not come from him? Allow us to depart to the place from which we came; allow us to be released at last from these bonds by which we are bound and weighed down. Here there are robbers and thieves and courts of justice, and those who are named tyrants, and think that they have some power over us by means of the body and its possessions. Permit us to show them that they have no power over any man. And I on my part would say, Friends, wait for God: when He shall give the signal and release you from this service, then go to Him; but for the present endure to dwell in this place where He has put you: short indeed is this time of your dwelling here, and easy to bear for those who are so disposed: for what tyrant or what thief, or what courts of justice, are formidable to those who have thus considered as things of no value the body and the possessions of the body? Wait then, do not depart without a reason. Something like this ought to be said by the teacher to ingenuous youths. But now what happens? The teacher is a lifeless body, and you are lifeless bodies. When you have been well filled to-day, you sit down and lament about the morrow, how you shall get something to eat. Wretch, if you have it, you will have it; if you have it not, you will depart from life. The door is open. Upton has referred to the passages of Epictetus in which this expression is used, i. 24, 20; i. 25, 18; ii. 1, 19, and others; to Seneca, De Provid. c. 6, Ep. 91; to Cicero, De Fin. iii. 18, where there is this conclusion: e quo apparet et sapientis esse aliquando officium excedere e vita, quum beatus sit; et stulti manere in vita quum sit miser. Compare Matthew vi. 31: Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things, etc. Why do you grieve? where does there remain any room for tears? and where is there occasion for flattery? why shall one man envy another? why should a man admire the rich or the powerful, even if they be both very strong and of violent temper? for what will they do to us? We shall not care for that which they can do; and what we do care for, that they cannot do. How did Socrates behave with respect to these matters? Why, in what other way than a man ought to do who was convinced that he was a kinsman of the gods? If you say to me now, said Socrates to his judges, we will acquit you on the condition that you no longer discourse in the way in which you have hitherto discoursed, nor trouble either our young or our old men, I shall answer, you make yourselves ridiculous by thinking that, if one of our commanders has appointed me to a certain post, it is my duty to keep and maintain it, and to resolve to die a thousand times rather than desert it; but if God has put us in any place and way of life, we ought to desert it. Socrates speaks like a mar who is really a kinsman of the gods. But we think about ourselves, as if we were only stomachs, and intestines, and shameful parts; we fear, we desire; we flatter those who are able to help us in these matters, and we fear them also. A man asked me to write to Rome about him, a man who, as most people thought, had been unfortunate, for formerly he was a man of rank and rich, but had been stripped of all, and was living here. I wrote on his behalf in a submissive manner; but when he had read the letter, he gave it back to me and said, I wished for your help, not your pity: no evil has happened to me. Thus also Musonius Rufus, in order to try me, used to say: This and this will befall you from your master; and when I replied that these were things which happen in the ordinary course of human affairs. Why then, said he, should I ask him for anything when I can obtain it from you? For, in fact, what a man has from himself, it is superfluous and foolish to receive from another?s Shall I then, who am able to receive from myself greatness of soul and a generous spirit, receive from you land and money or a magisterial office? I hope not: I will not be so ignorant about my own possessions. But when a man is cowardly and mean, what else must be done for him than to write letters as you would about a corpse. Please to grant us the body of a certain person and a sextarius of poor blood. For such a person is, in fact, a carcase and a sextarius (a certain quantity) of blood, and nothing more. But if he were anything more, lie would know that one man is not miserable through the means of another.'
1.9.13 IF the things are true which are said by the philosophers about the kinship between God and man, what else remains for men to do than what Socrates did? Never in reply to the question, to what country you belong, say that you are an Athenian or a Corinthian, but that you are a citizen of the world ( κόσμιος ). For why do you say that you are an Athenian, and why do you not say that you belong to the small nook only into which your poor body was cast at birth? Is it not plain that you call yourself an Athenian or Corinthian from the place which has a greater authority and comprises not only that small nook itself and all your family, but even the whole country from which the stock of your progenitors is derived down to you? He then who has observed with intelligence the administration of the world, and has learned that the greatest and supreme and the most comprehensive community is that which is composed of men and God, and that from God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings—for these only are by their nature formed to have communion with God, being by means of reason conjoined with him—why should not such a man call himself a citizen of the world, why not a son of God, and why should he be afraid of anything which happens among men? Is kinship with Caesar (the emperor) or with any other of the powerful in Rome sufficient to enable us to live in safety, and above ( contempt and without any fear at all? and to have God for your maker ( ποιητήν ), and father and guardian, shall not this release us from sorrows and fears? But a man may say, Whence shall I get bread to eat when I have nothing? And how do slaves, and runaways, on what do they rely when they leave their masters? Do they rely on their lands or slaves, or their vessels of silver? They rely on nothing but themselves; and food does not fail them. In our present society there are thousands who rise in the morning and know not how they shall find something to eat. Some find their food by fraud and theft, some receive it as a gift from others, and some look out for any work that they can find and get their pittance by honest labour. You may see such men everywhere, if you will keep your eyes open. Such men, who live by daily labour, live an heroic life, which puts to shame the well-fed philosopher and the wealthy Christian. Epictetus has made a great misstatement about irrational animals. Millions die annually for want of sufficient food; and many human beings perish in the same way. We can hardly suppose that he did not know these facts. Compare the passage in Matthew (vi. 25–34). It is said, v. 26: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? The expositors of this passage may be consulted. And shall it be necessary for one among us who is a philosopher to travel into foreign parts, and trust to and rely on others, and not to take care of himself, and shall he be inferior to irrational animals and more cowardly, each of which being self-sufficient, neither fails to get its proper food, nor to find a suitable way of living, and one conformable to nature? I indeed think that the old man ought to be sitting here, not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves, but to take care that there be not among us any young men of such a mind, that when they have recognised their kinship to God, and that we are fettered by these bonds, the body, I mean, and its possessions, and whatever else on account of them is necessary to us for the economy and commerce of life, they should intend to throw off these things as if they were burdens painful and intolerable, and to depart to their kinsmen. But this is the labour that your teacher and instructor ought to be employed upon, if he really were what he should be. You should come to him and say, Epictetus, we can no longer endure being bound to this poor body, and feeding it and giving it drink, and rest, and cleaning it, and for the sake of the body complying with the wishes of these and of those. Are not these things indifferent and nothing to us; and is not death no evil? And are we not in a manner kinsmen of God, and did we not come from him? Allow us to depart to the place from which we came; allow us to be released at last from these bonds by which we are bound and weighed down. Here there are robbers and thieves and courts of justice, and those who are named tyrants, and think that they have some power over us by means of the body and its possessions. Permit us to show them that they have no power over any man. And I on my part would say, Friends, wait for God: when He shall give the signal and release you from this service, then go to Him; but for the present endure to dwell in this place where He has put you: short indeed is this time of your dwelling here, and easy to bear for those who are so disposed: for what tyrant or what thief, or what courts of justice, are formidable to those who have thus considered as things of no value the body and the possessions of the body? Wait then, do not depart without a reason. Something like this ought to be said by the teacher to ingenuous youths. But now what happens? The teacher is a lifeless body, and you are lifeless bodies. When you have been well filled to-day, you sit down and lament about the morrow, how you shall get something to eat. Wretch, if you have it, you will have it; if you have it not, you will depart from life. The door is open. Upton has referred to the passages of Epictetus in which this expression is used, i. 24, 20; i. 25, 18; ii. 1, 19, and others; to Seneca, De Provid. c. 6, Ep. 91; to Cicero, De Fin. iii. 18, where there is this conclusion: e quo apparet et sapientis esse aliquando officium excedere e vita, quum beatus sit; et stulti manere in vita quum sit miser. Compare Matthew vi. 31: Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things, etc. Why do you grieve? where does there remain any room for tears? and where is there occasion for flattery? why shall one man envy another? why should a man admire the rich or the powerful, even if they be both very strong and of violent temper? for what will they do to us? We shall not care for that which they can do; and what we do care for, that they cannot do. How did Socrates behave with respect to these matters? Why, in what other way than a man ought to do who was convinced that he was a kinsman of the gods? If you say to me now, said Socrates to his judges, we will acquit you on the condition that you no longer discourse in the way in which you have hitherto discoursed, nor trouble either our young or our old men, I shall answer, you make yourselves ridiculous by thinking that, if one of our commanders has appointed me to a certain post, it is my duty to keep and maintain it, and to resolve to die a thousand times rather than desert it; but if God has put us in any place and way of life, we ought to desert it. Socrates speaks like a mar who is really a kinsman of the gods. But we think about ourselves, as if we were only stomachs, and intestines, and shameful parts; we fear, we desire; we flatter those who are able to help us in these matters, and we fear them also. A man asked me to write to Rome about him, a man who, as most people thought, had been unfortunate, for formerly he was a man of rank and rich, but had been stripped of all, and was living here. I wrote on his behalf in a submissive manner; but when he had read the letter, he gave it back to me and said, I wished for your help, not your pity: no evil has happened to me. Thus also Musonius Rufus, in order to try me, used to say: This and this will befall you from your master; and when I replied that these were things which happen in the ordinary course of human affairs. Why then, said he, should I ask him for anything when I can obtain it from you? For, in fact, what a man has from himself, it is superfluous and foolish to receive from another?s Shall I then, who am able to receive from myself greatness of soul and a generous spirit, receive from you land and money or a magisterial office? I hope not: I will not be so ignorant about my own possessions. But when a man is cowardly and mean, what else must be done for him than to write letters as you would about a corpse. Please to grant us the body of a certain person and a sextarius of poor blood. For such a person is, in fact, a carcase and a sextarius (a certain quantity) of blood, and nothing more. But if he were anything more, lie would know that one man is not miserable through the means of another.
3.24.84 LET not that which in another is contrary to nature be an evil to you: for you are not formed by nature to be depressed with others nor to be unhappy with others, but to be happy with them. If a man is unhappy, remember that his unhappiness is his own fault: for God has made all men to be happy, to be free from perturbations. For this purpose he has given means to them, some things to each person as his own, and other things not as his own: some things subject to hindrance and compulsion and deprivation; and these things are not a man’s own: but the things which are not subject to hindrances, are his own; and the nature of good and evil, as it was fit to be done by him who takes care of us and protects us like a father, he has made our own.—But you say, I have parted from a certain person, and he is grieved.—Why did he consider as his own that which belongs to another? why, when he looked on you and was rejoiced, did he not also reckon that you are mortal, that it is natural for you to part from him for a foreign country? Therefore he suffers the consequences of his own folly. But why do you or for what purpose bewail yourself? Is it that you also have not thought of these things? but like poor women who are good for nothing, you have enjoyed all things in which you took pleasure, as if you would always enjoy them, both places and men and conversation; and now you sit and weep because you do not see the same persons and do not live in the same places.—Indeed you deserve this, to be more wretched than crows and ravens who have the power of flying where they please and changing their nests for others, and crossing the seas without lamenting or regretting their former condition.— Yes, but this happens to them because they are irrational creatures.—Was reason then given to us by the gods for the purpose of unhappiness and misery, that we may pass our lives in wretchedness and lamentation? Must all persons be immortal and must no man go abroad, and must we ourselves not go abroad, but remain rooted like plants; and if any of our familiar friends goes abroad, must we sit and weep; and on the contrary, when he returns, must we dance and clap our hands like children? Shall we not now wean ourselves and remember what we have heard from the philosophers? if we did not listen to them as if they were jugglers: they tell us that this world is one city, and the substance out of which it has been formed is one, and that there must be a certain period, and that some things must give way to others, that some must be dissolved, and others come in their place; some to remain in the same place, and others to be moved; and that all things are full of friendship, first of the gods, and then of men who by nature are made to be of one family; and some must be with one another, and others must be separated, rejoicing in those who are with them, and not grieving for those who are removed from them; and man in addition to being by nature of a noble temper and having a contempt of all things which are not in the power of his will, also possesses this property not to be rooted nor to be naturally fixed to the earth, but to go at different times to different places, sometimes from the urgency of certain occasions, and at others merely for the sake of seeing. So it was with Ulysses, who saw of many men the states, and learned their ways. And still earlier it was the fortune of Hercules to visit all the inhabited world Seeing men’s lawless deeds and their good rules of law casting out and clearing away their lawlessness and introducing in their place good rules of law. And yet how many friends do you think that he had in Thebes, bow many in Argos, how many in Athens? and how many do you think that he gained by going about? And he married also, when it seemed to him a proper occasion, and begot children, and left them without lamenting or regretting or leaving them as orphans; for he knew that no man is an orphan; but it is the father who takes care of all men always and continuously. For it was not as mere report that he had heard that Zeus is the father of men, for he thought that Zeus was his own father, and he called him so, and to him he looked when he was doing what he did. Therefore he was enabled to live happily in all places. And it is never possible for happiness and desire of what is not present to come together. For that which is happy must have all that it desires, must resemble a person who is filled with food, and must have neither thirst nor hunger.—But Ulysses felt a desire for his wife and wept as he sat on a rock.—Do you attend to Homer and his stories in every thing? Or if Ulysses really wept, what was he else than an unhappy man? and what good man is unhappy? In truth the whole is badly administered, if Zeus does not take care of his own citizens that they may be happy like himself. But these things are not lawful nor right to think of: and if Ulysses did weep and lament, he was not a good man. For who is good if he knows not who he is? and who knows what he is, if he forgets that things which have been made are perishable, and that it is not possible for one human being to be with another always? To desire then things which are impossible is to have a slavish character, and is foolish: it is the part of a stranger, of a man who fights against God in the only way that he can, by his opinions. But my mother laments when she does not see me.— Why has she not learned these principles? and I do not say this, that we should not take care that she may not lament, but I say that we ought not to desire in every way what is not our own. And the sorrow of another is another’s sorrow: but my sorrow is my own. I then will stop my own sorrow by every means, for it is in my power: and the sorrow of another I will endeavour to stop as far as I can; but I will not attempt to do it by every means; for if I do, I shall be fighting against God, I shall be opposing Zeus and shall be placing myself against him in the administration of the universe; and the reward (the punishment) of this fighting against God and of this disobedience not only will the children of my children pay, but I also shall myself, both by day and by night, startled by dreams, perturbed, trembling at every piece of news, and having my tranquillity depending on the letters of others.—Some person has arrived from Rome. I only hope that there is no harm. But what harm can happen to you, where you are not?—From Hellas (Greece) some one is come: I hope that there is no harm.—In this way every place may be the cause of misfortune to you. Is it not enough for you to be unfortunate there where you are, and must you be so even beyond sea, and by the report of letters? Is this the way in which your affairs are in a state of security?—Well then suppose that my friends have died in the places which are far from me.—What else have they suffered than that which is the condition of mortals? Or how are you desirous at the same time to live to old age, and at the same time not to see the death of any person whom you love? Know you not that in the course of a long time many and various kinds of things must happen; that a fever shall overpower one, a robber another, and a third a tyrant? Such is the condition of things around us, such are those who live with us in the world: cold and heat, and unsuitable ways of living, and journeys by land, and voyages by sea, and winds, and various circumstances which surround us, destroy one man, and banish another, and throw one upon an embassy and another into an army. Sit down then in a flutter at all these things, lamenting, unhappy, unfortunate, dependent on another, and dependent not on one or two, but on ten thousands upon ten thousands. Did you hear this when you were with the philosophers? did you learn this? do you not know that human life is a warfare? that one mail must keep watch, another must go out as a spy, and a third must fight? and it is not possible that all should be in one place, nor is it better that it should be so. But you neglecting to do the commands of the general complain when any thing more hard than usual is imposed on you, and you do not observe what you make the army become as far as it is in your power; that if all imitate you, no man will dig a trench, no man will put a rampart round, nor keep watch, nor expose himself to danger, but will appear to be useless for the purposes of an army. Again, in a vessel if you go as a sailor, keep to one place and stick to it. And if you are ordered to climb the mast, refuse; if to run to the head of the ship, refuse; and what master of a ship will endure you? and will he not pitch you overboard as a useless thing, an impediment only and bad example to the other sailors? And so it is here also: every man’s life is a kind of warfare, and it is long and diversified. You must observe the duty of a soldier and do every thing at the nod of the general; if it is possible, divining what his wishes are: for there is no resemblance between that general and this, neither in strength nor in superiority of character. You are placed in a great office of command and not in any mean place; but you are always a senator. Do you not know that such a man must give little time to the affairs of his household, but be often away from home, either as a governor or one who is governed, or discharging some office, or serving in war or acting as a judge? Then do you tell me that you wish, as a plant, to be fixed to the same places and to be rooted?—Yes, for it is pleasant.—Who says that it is not? but a soup is pleasant, and a handsome woman is pleasant. What else do those say who make pleasure their end? Do you not see of what men you have uttered the language? that it is the language of Epicureans and catamites? Next while you are doing what they do and holding their opinions, do you speak to us the words of Zeno and of Socrates? Will you not throw away as far as you can the things belonging to others with which you decorate yourself, though they do not fit you at all? For what else do they desire than to sleep without hindrance and free from compulsion, and when they have risen to yawn at their leisure, and to wash the face, then write and read what they choose, and then talk about some trifling matter being praised by their friends whatever they may say, then to go forth for a walk, and having walked about a little to bathe, and then eat and sleep, such sleep as is the fashion of such men? why need we say how? for one can easily conjecture. Come, do you also tell your own way of passing the time which you desire, you who are an admirer of truth and of Socrates and Diogenes. What do you wish to do in Athens? the same (that others do), or something else? Why then do you call yourself a Stoic? Well, but they who falsely call themselves Roman citizens, are severely punished; and should those, who falsely claim so great and reverend a thing and name, get off unpunished? or is this not possible, but the law divine and strong and inevitable is this, which exacts the severest punishments from those who commit the greatest crimes? For what does this law say? Let him who pretends to things which do not belong to him be a boaster, a vain-glorious man: let him who disobeys the divine administration be base, and a slave; let him suffer grief, let him be envious, let him pity; and in a word let him be unhappy and lament. Well then; do you wish me to pay court to a certain person? to go to his doors?—If reason requires this to be done for the sake of country, for the sake of kinsmen, for the sake of mankind, why should you not go? You are not ashamed to go to the doors of a shoemaker, when you are in want of shoes, nor to the door of a gardener, when you want lettuces; and are you ashamed to go to the doors of the rich when you want any thing?—Yes, for I have no awe of a shoemaker—Don’t feel any awe of the rich—Nor will I flatter the gardener—And do not flatter the rich— How then shall I get what I want?—Do I say to you, go as if you were certain to get what you want? And do not I only tell you, that you may do what is becoming to yourself? Why then should I still go? That you may have gone, that you may have discharged the duty of a citizen, of a brother, of a friend. And further remember that you have gone to the shoemaker, to the seller of vegetables, who have no power in any thing great or noble, though he may sell dear. You go to buy lettuces: they cost an obolus (penny), but not a talent. So it is here also. The matter is worth going for to the rich man’s door—Well, I will go —It is worth talking about—Let it be so; I will talk with him—But you must also kiss his hand and flatter him with praise—Away with that, it is a talent’s worth: it is not profitable to me, nor to the state nor to my friends, to have done that which spoils a good citizen and a friend.—But you will seem not to have been eager about the matter, if you do not succeed. Have you again forgotten why you went? Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right?— What advantage is it then to him to have done right?—And what advantage is it to a man who writes the name of Dion to write it as he ought?—The advantage is to have written it.—Is there no reward then?—Do you seek a reward for a good man greater than doing what is good and just? At Olympia you wish for nothing more, but it seems to you enough to be crowned at the games. Does it seem to you so small and worthless a thing to be good and happy? For these purposes being introduced by the gods into this city (the world), and it being now your duty to undertake the work of a man, do you still want nurses also and a mamma, and do foolish women by their weeping move you and make you effeminate? Will you thus never cease to be a foolish child? know you not that he who does the acts of a child, the older he is, the more ridiculous he is? In Athens did you see no one by going to his house?— I visited any man that I pleased—Here also be ready to see, and you will see whom you please: only let it be without meanness, neither with desire nor with aversion, and your affairs will be well managed. But this result does not depend on going nor on standing at the doors, but it depends on what is within, on your opinions. When you have learned not to value things which are external and not dependent on the will, and to consider that not one of them is your own, but that these things only are your own, to exercise the judgment well, to form opinions, to move towards an object, to desire, to turn from a thing, where is there any longer room for flattery, where for meanness? why do you still long for the quiet there (at Athens), and for the places to which you are accustomed? Wait a little and you will again find these places familiar: then, if you are of so ignoble a nature, again if you leave these also, weep and lament. How then shall I become of an affectionate temper? By being of a noble disposition, and happy. For it is not reasonable to be mean-spirited nor to lament yourself, nor to depend on another, nor ever to blame God or man. I entreat you, become an affectionate person in this way, by observing these rules. But if through this affection, as you name it, you are going to be a slave and wretched, there is no profit in being affectionate. And what prevents you from loving another as a person subject to mortality, as one who may go away from you. Did not Socrates love his own children? He did; but it was as a free man, as one who remembered that he must first be a friend to the gods. For this reason he violated nothing which was becoming to a good man, neither in making his defence nor by fixing a penalty on himself, nor even in the former part of his life when he was a senator or when he was a soldier. But we are fully supplied with every pretext for being of ignoble temper, some for the sake of a child, some for a mother, and others for brethren’s sake. But it is not fit for us to be unhappy on account of any person, but to be happy on account of all, but chiefly on account of God who has made us for this end. Well, did Diogenes love nobody, who was so kind and so much a lover of all that for mankind in general he willingly undertook so much labour and bodily sufferings? He did love mankind, but how? As became a minister of God, at the same time caring for men, and being also subject to God. For this reason all the earth was his country, and no particular place; and when he was taken prisoner he did not regret Athens nor his associates and friends there, but even he became familiar with the pirates and tried to improve them; and being sold afterwards he lived in Corinth as before at Athens; and he would have behaved the same, if he had gone to the country of the Perrhaebi. Thus is freedom acquired. For this reason he used to say, Ever since Antisthenes made me free, I have not been a slave. How did Antisthenes make him free? Hear what he says: Antisthenes taught me what is my own, and what is not my own; possessions are not my own, nor kinsmen, domestics, friends, nor reputation, nor places familiar, nor mode of life; all these belong to others. What then is your own? The use of appearances. This he showed to me, that I possess it free from hindrance, and from compulsion, no person can put an obstacle in my way, no person can force me to use appearances otherwise than I wish. Who then has any power over me? Philip or Alexander, or Perdiccas or the great king? How have they this power? For if a man is going to be overpowered by a man, he must long before be overpowered by things. If then pleasure is not able to subdue a man, nor pain, nor fame, nor wealth, but he is able, when he chooses, to spit out all his poor body in a man’s face and depart from life, whose slave can he still be? But if he dwelt with pleasure in Athens, and was overpowered by this manner of life, his affairs would have been at every man’s command; the stronger would have had the power of grieving him. How do you think that Diogenes would have flattered the pirates that they might sell him to some Athenian, that some time he might see that beautiful Piraeus, and the Long Walls and the Acropolis? In what condition would you see them? As a captive, a slave and mean: and what would be the use of it for you?—Not so: but I should see them as a free man—Show me, how you would be free. Observe, some person has caught you, who leads you away from your accustomed place of abode and says, You are my slave, for it is in my power to hinder you from living as you please, it is in my power to treat you gently, and to humble you: when I choose, on the contrary you are cheerful and go elated to Athens. What do you say to him who treats you as a slave? What means have you of finding one who will rescue you from slavery? Or cannot you even look him in the face, but without saying more do you intreat to be set free? Man, you ought to go gladly to prison, hastening, going before those who lead you there. Then, I ask you, are you unwilling to live in Rome and desire to live in Hellas (Greece)? And when you must die, will you then also fill us with your lamentations, because you will not see Athens nor walk about in the Lyceion? Have you gone abroad for this? was it for this reason you have sought to find some person from whom you might receive benefit? What benefit? That you may solve syllogisms more readily, or handle hypothotical arguments? and for this reason did you leave brother, country, friends, your family, that you might return when you had learned these things? So you did not go abroad to obtain constancy of mind, nor freedom from perturbation, nor in order that being secure from harm you may never complain of any person, accuse no person, and no man may wrong you, and thus you may maintain your relative position without impediment? This is a fine traffic that you have gone abroad for in syllogisms and sophistical arguments and hypothetical: if you like, take your place in the agora (market or public place) and proclaim them for sale like dealers in physic. Will you not deny even all that you have learned that you may not bring a bad name on your theorems as useless? What harm has philosophy done you? Wherein has Chrysippus injured you that you should prove by your acts that his labours are useless? Were the evils that you had there (at home) not enough, those which were the cause of your pain and lamentation, even if you had not gone abroad? Have you added more to the list? And if you again have other acquaintances and friends, you will have more causes for lamentation; and the same also if you take an affection for another country. Why then do you live to surround yourself with other sorrows upon sorrows through which you are unhappy? Then, I ask you, do you call this affection? What affection, man! If it is a good thing, it is the cause of no evil: if it is bad, I have nothing to do with it. I am formed by nature for my own good: I am. not formed for my own evil. What then is the discipline for this purpose? First of all the highest and the principal, and that which stands as it were at the entrance, is this; when you are delighted with anything, be delighted as with a thing which is not one of those which cannot be taken away, but as with something of such a kind, as an earthen pot is, or a glass cup, that when it has been broken, you may remember what it was, and may not be troubled. So in this matter also: if you kiss your own child, or your brother or friend, never give full license to the appearance ( φαντασίαν ), and allow not your pleasure to go as far as it chooses; but check it, and curb it as those who stand behind men in their triumphs and remind them that they are mortal. Do you also remind yourself in like manner, that he whom you love is mortal, and that what you love is nothing of your own: it has been given to you for the present, not that it should not be taken from you, nor has it been given to you for all time, but as a fig is given to you or a bunch of grapes at the appointed season of the year. But if you wish for these things in winter, you are a fool. So if you wish for your son or friend when it is not allowed to you, you must know that you are wishing for a fig in winter. For such as winter is to a fig, such is every event which happens from the universe to the things which are taken away according to its nature. And further, at the times when you are delighted with a thing, place before yourself the contrary appearances. What harm is it while you are kissing your child to say with a lisping voice, To-morrow you will die; and to a friend also, To-morrow you will go away or I shall, and never shall we see one another again?—But these are words of bad omen—And some incantations also are of bad omen; but because they are useful, I don’t care for this; only let them be useful. But do you call things to be of bad omen except those which are significant of some evil? Cowardice is a word of bad omen, and meanness of spirit, and sorrow, and grief and shamelessness. These words are of bad omen: and yet we ought not to hesitate to utter them in order to protect ourselves against the things. Do you tell me that a name which is significant of any natural thing is of evil omen? say that even for the ears of corn to be reaped is of bad omen, for it signifies the destruction of the ears, but not of the world. Say that the falling of the leaves also is of bad omen, and for the dried fig to take the place of the green fig, and for raisins to be made from the grapes. For all these things are changes from a former state into other states; not a destruction, but a certain fixed economy and administration. Such is going away from home and a small change: such is death, a greater change, not from the state which now is to that which is not, but to that which is not now.—Shall I then no longer exist?—You will not exist, but you will be something else, of which the world now has need: for you also came into existence not when you chose, but when the world had need of you. I am not sure if Epictetus ever uses κόσμος in the sense of Universe, the universum of philosophers. I think he sometimes uses it in the common sense of the world, the earth and all that is on it. Epictetus appears to teach that when a man dies, his existence is terminated. The body is resolved into the elements of which it is formed, and these elements are employed for other purposes. Consistently with this doctrine he may have supposed that the powers, which we call rational and intellectual, exist in man by virtue only of the organisation of his brain which is superior to that of all other animals; and that what we name the soul has no existence independent of the body. It was an old Greek hypothesis that at death the body returned to earth from which it came, and the soul ( πνεῦμα ) returned to the regions above, from which it came. I cannot discover any passage in Epictetus in which the doctrine is taught that the soul has an existence independent of the body. The opinions of Marcus Antoninus on this matter are contained in his book, iv. 14, 21, and perhaps elsewhere: but they are rather obscure. A recent writer has attempted to settle the question of the existence of departed souls by affirming that we can find no place for them either in heaven or in hell; for the modern scientific notion, as I suppose that it must be named, does not admit the conception of a place heaven or a place hell (Strauss, Der Alte und der Neue Glaube, p. 129). We may name Paul a contemporary of Epictetus, for though Epictetus may have been the younger, he was living at Rome during Nero’s reign (A. D. 54–68); and it is affirmed, whether correctly or not, I do not undertake to say, that Paul wrote from Ephesus his first epistle to the Corinthians (Cor. i. 16, 8) in the beginning of A. D. 56 . Epictetus, it is said, lived in Rome till the time of the expulsion of the philosophers by Domitian, when he retired to Nicopolis an old man, and taught there. Paul’s first epistle to the Corinthians (c. 15) contains his doctrine of the resurrection, which is accepted, I believe, by all, or nearly all, if there are any exceptions, who profess the Christian faith: but it is not understood by all in the same way. Paul teaches that Christ died for our sins, that he was buried and rose again on the third day; and that after his resurrection he was seen by many persons. Then he asks, if Christ rose from the dead, how can some say that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen (v. 13); and (v. 19), if in this life only we have hope in Christ, we are of all men most miserable. But he affirms again (v. 20) that Christ is risen and become the first fruits of them that slept. In v. 32, he asks what advantages he has from his struggles in Ephesus, if the dead rise not: let us eat and drink, for to-morrow we die. He seems not to admit the value of life, if there is no resurrection of the dead; and he seems to say that we shall seek or ought to seek only the pleasures of sense, because life is short, if we do not believe in a resurrection of the dead. It may be added that there is not any direct assertion in this chapter that Christ ascended to heaven in a bodily form, or that he ascended to heaven in any way. He then says (v. 35), But some man will say, How are the dead raised up? and with what body do they come. He answers this question (v. 36), Thou fool, that which thou sowest is not quickened except it die : and he adds that God giveth it (the seed) a body as it hath pleased him, and to every seed his own body. We all know that the body, which is produced from the seed, is not the body that shall be. and we also know that the seed which is sown does not die, and that if the seed died, no body would be produced from such seed. His conclusion is that the dead is sown a natural body; it is raised a spiritual body ( σῶμα πνευματικόν ). I believe that the commentators do not agree about this spiritual body : but it seems plain that Paul did not teach that the body which will rise will be the same as the body which is buried. He says (v. 50) that flesh and blood cannot inherit the kingdom of God. Yet in the Apostles’ Creed we pronounce our belief in the resurrection of the body : but in the Nicene Creed it is said we look for the resurrection of the dead, which is a different thing or may have a different meaning from the resurrection of the body. In the ministration of baptism to such as are of riper years, the person to be baptized is asked Dost thou believe in God the Father Almighty, etc. in the terms of the Church Creeds, but in place of the resurrection of the body or of the dead, he is asked if he believes in the resurrection of the flesh. The various opinions of divines of the English church on the resurrection of the body are stated by A. Clissold in the Practical Nature of the Theological Writings of E. Swedenborg in a letter to Whately, Archbishop of Dublin, 1859 , 2nd ed. Wherefore the wise and good man, remembering who he is and whence he came, and by whom he was produced, is attentive only to this, how he may fill his place with due regularity, and obediently to God. Dost thou still wish me to exist (live)? I will continue to exist as free, as noble in nature, as thou hast wished me to exist: for thou hast made me free from hindrance in that which is my own. But hast thou no further need of me? I thank thee; and so far I have remained for thy sake, and for the sake of no other person, and now in obedience to thee I depart. How dost thou depart? Again, I say, as thou hast pleased, as free, as thy servant, as one who has known thy commands and thy prohibitions. And so long as I shall stay in thy service, whom dost thou will me to be? A prince or a private man, a senator or a common person, a soldier or a general, a teacher or a master of a family? whatever place and position thou mayest assign to me, as Socrates says, I will die ten thousand times rather than desert them. And where dost thou will me to be? in Rome or Athens, or Thebes or Gyara. Only remember me there where I am. If thou sendest me to a place where there are no means for men living according to nature, I shall not depart (from life) in disobedience to thee, but as if thou wast giving me the signal to retreat: I do not leave thee, let this be far from my intention, but I perceive that thou hast no need of me. If means of living according to nature be allowed to me, I will seek no other place than that in which I am, or other men than those among whom I am. Let these thoughts be ready to hand by night and by day: these you should write, these you should read: about these you should talk to yourself, and to others. Ask a man, Can you help me at all for this purpose? and further, go to another and to another. Then if any thing that is said be contrary to your wish, this reflection first will immediately relieve you, that it is not unexpected. For it is a great thing in all cases to say, I knew that I begot a son who is mortal. For so you also will say, I knew that I am mortal, I knew that I may leave my home, I knew that I may be ejected from it, I knew that I may be led to prison. Then if you turn round and look to yourself, and seek the place from which comes that which has happened, you will forthwith recollect that it comes from the place of things which are out of the power of the will, and of things which are not my own. What then is it to me? Then, you will ask, and this is the chief thing: And who is it that sent it? The leader, or the general, the state, the law of the state. Give it me then, for I must always obey the law in every thing. Then, when the appearance (of things) pains you, for it is not in your power to prevent this, contend against it by the aid of reason, conquer it: do not allow it to gain strength nor to lead you to the consequences by raising images such as it pleases and as it pleases. If you be in Gyara, do not imagine the mode of living at Rome, and how many pleasures there were for him who lived there and how many there would be for him who returned to Rome: but fix your mind on this matter, how a man who lives in Gyara ought to live in Gyara like a man of courage. And if you be in Rome, do not imagine what the life in Athens is, but think only of the life in Rome. Then in the place of all other delights substitute this, that of being conscious that you are obeying God, that not in word, but in deed you are performing the acts of a wise and good man. For what a thing it is for a man to be able to say to himself, Now whatever the rest may say in solemn manner in the schools and may be judged to be saying in a way contrary to common opinion (or in a strange way), this I am doing; and they are sitting and are discoursing of my virtues and inquiring about me and praising me; and of this Zeus has willed that I shall receive from myself a demonstration, and shall myself know if he has a soldier such as he ought to have, a citizen such as he ought to have, and if he has chosen to produce me to the rest of mankind as a witness of the things which are independent of the will: See that you fear without reason, that you foolishly desire what you do desire: seek not the good in things external; seek it in yourselves: if you do not, you will not find it. For this purpose he leads me at one time hither, at another time sends me thither, shows me to men as poor, without authority, and sick; sends me to Gyara, leads me into prison, not because he hates me, far from him be such a meaning, for who hates the best of his servants? nor yet because he cares not for me, for he does not neglect any even of the smallest things; but he does this for the purpose of exercising me and making use of me as a witness to others. Being appointed to such a service, do I still care about the place in which I am, or with whom I am, or what men say about me? and do 1 not entirely direct my thoughts to God and to his instructions and commands? Having these things (or thoughts) always in hand, and exercising them by yourself, and keeping them in readiness, you will never be in want of one to comfort you and strengthen you. For it is not shameful to be without something to eat, but not to have reason sufficient for keeping away fear and sorrow. But if once you have gained exemption from sorrow and fear, will there any longer be a tyrant for you, or a tyrant’s guard, or attendants on Caesar? Or shall any appointment to offices at court cause you pain, or shall those who sacrifice in the Capitol on the occasion of being named to certain functions, cause pain to you who have received so great authority from Zeus? Only do not make a proud display of it, nor boast of it; but shew it by your acts; and if no man perceives it, be satisfied that you are yourself in a healthy state and happy. ' None |
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86. Josephus Flavius, Jewish Antiquities, 1.98, 1.101 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gods wrath • Wrath Divine
Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 57, 61, 126, 227, 262; Stuckenbruck (2007), 1 Enoch 91-108, 669
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1.98 εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν ἀγαθῶν, εἰς μακρὸν αὐτῶν γῆρας καὶ βίου μῆκος ὅμοιον τοῖς τάχιον ἐπερχομένων.' "
1.101 παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος. εἰ δ' ἐπὶ πλέον ποτὲ χειμάσαιμι, μὴ δείσητε τῶν ὄμβρων τὸ μέγεθος: οὐ γὰρ ἔτι τὴν γῆν ἐπικλύσει τὸ ὕδωρ."' None | sup>
1.98 He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before.
1.101 But I will leave off for the time to come to require such punishments, the effects of so great wrath, for their future wicked actions, and especially on account of thy prayers. But if I shall at any time send tempests of rain, in an extraordinary manner, be not affrighted at the largeness of the showers; for the water shall no more overspread the earth.'' None |
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87. Lucan, Pharsalia, 7.445-7.452, 7.454-7.455 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Caesar, Julius, anger of • Juno, anger of • anger, divine • anger, in Roman epic • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 229, 243, 244
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7.445 Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight " "7.449 Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight " '7.450 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.455 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries '" None |
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88. Mishnah, Avot, 4.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Anger • anger
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 31
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4.1 בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:4.1 רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: ' None | sup>
4.1 Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his evil inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).'' None |
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89. New Testament, 1 Corinthians, 9.17, 10.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • God, Anger of • anger • wrath, of God
Found in books: Levison (2023), The Greek Life of Adam and Eve. 429, 902; deSilva (2022), Ephesians, 238, 254
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9.17 εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.
10.13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.'' None | sup>
9.17 For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me.
10.13 No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.'' None |
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90. New Testament, 1 Thessalonians, 1.10, 2.14, 2.16, 4.3-4.7, 4.14, 5.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • Avengement/vengeance/vindication/wrath (God’s) • anger, of gods • wrath • wrath, divine • wrath, eschatological • wrath, of God
Found in books: Levison (2023), The Greek Life of Adam and Eve. 506; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 322, 360, 362, 363, 365, 385, 578, 584; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 196, 218; deSilva (2022), Ephesians, 116, 222
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1.10 καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
2.14 ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων,
2.16 κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος.
4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ.
4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ.
5.9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,'' None | sup>
1.10 and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
2.14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
2.16 forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, ' "4.5 not in the passion of lust, even as the Gentiles who don't know God; " '4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7 For God called us not for uncleanness, but in sanctification.
4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. ' "
5.9 For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, "' None |
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91. New Testament, 1 Timothy, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • anger, speaking without
Found in books: Levison (2023), The Greek Life of Adam and Eve. 483; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 461
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2.14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν.'' None | sup>
2.14 Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; "" None |
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92. New Testament, Apocalypse, 2.20, 2.22, 6.12-6.13, 7.12, 12.9, 14.4, 18.23, 20.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anger, Wild • God, Anger of • Wrath • anger • wrath • wrath, of God
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127, 145, 146; Damm (2018), Religions and Education in Antiquity, 135; Levison (2023), The Greek Life of Adam and Eve. 430, 488, 504, 505, 546, 871, 872; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199, 208; deSilva (2022), Ephesians, 254
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2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
2.22 καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς·
6.12 Καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο, καὶὁ ἥλιοςἐγένετο μέλας ὡς σάκκος τρίχινος,καὶ ἡ σελήνηὅλη ἐγένετο ὡςαἷμα, 6.13 καὶοἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσανεἰς τὴν γῆν,ὡς συκῆβάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη,
7.12 λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων · ἀμήν.
12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ,
18.23 καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη,
20.4 Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη.'' None | sup>
2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.
2.22 Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works.
6.12 I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon became as blood. 6.13 The stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind.
7.12 saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen."
12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
18.23 The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. ' "
20.4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years."' None |
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93. New Testament, Ephesians, 1.10, 2.3, 4.6, 4.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, bringing a charge in • God, Anger of • God, Wrath of • Wrath • Wrath, God, of • anger • wrath, human expression • wrath, of God
Found in books: Levison (2023), The Greek Life of Adam and Eve. 114, 270, 902; Schiffman (1983), Testimony and the Penal Code, 91; deSilva (2022), Ephesians, 62, 64, 116, 117, 122, 123, 146, 192, 222, 234, 236, 237, 238, 240, 241, 242, 254, 269, 319
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1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ,
2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—
4.6 ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
4.26 ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ παροργισμῷ ὑμῶν,'' None | sup>
1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
4.6 one God and Father of all, who is over all, and through all, and in us all.
4.26 "Be angry, and don\'t sin." Don\'t let the sun go down on your wrath, '' None |
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94. New Testament, Galatians, 5.19-5.21, 6.1-6.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, bringing a charge in • God, anger of • anger • emotions, anger • wrath, human expression • wrath, of God
Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 197, 198; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 254; Schiffman (1983), Testimony and the Penal Code, 94; deSilva (2022), Ephesians, 192, 241, 253, 255
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5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
6.1 Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. 6.2 Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ χριστοῦ.'' None | sup>
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. ' "
6.1 Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. " "6.2 Bear one another'sburdens, and so fulfill the law of Christ. "' None |
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95. New Testament, Romans, 1.16-1.20, 1.22-1.26, 1.28-1.32, 2.1, 2.5-2.10, 5.3, 5.9, 6.13, 6.23, 8.4-8.12, 9.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, Divine • Anger, God (Lord), of • Anger, Wild • Avengement/vengeance/vindication/wrath (God’s) • Cain, Son of anger, as • God, Anger of • Wrath Divine • anger • wrath • wrath, divine • wrath, human expression • wrath, of God
Found in books: Levison (2023), The Greek Life of Adam and Eve. 141, 142, 143, 144, 145, 428, 429, 466, 506, 546; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 363, 364, 365, 385, 766, 872, 874, 875; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197; Stuckenbruck (2007), 1 Enoch 91-108, 668; deSilva (2022), Ephesians, 116, 123, 241, 254, 255
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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. 1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,
1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν,
1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.
2.1 Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων·
2.5 κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ, 2.6 ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. 2.7 τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον· 2.8 τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9 θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος·
2.10 δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
5.3 οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται,
5.9 πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα διʼ αὐτοῦ ἀπὸ τῆς ὀργῆς.
6.13 μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·
6.23 τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7 διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8 οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.12 Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν,'' None | sup>
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." 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19 because that which is known of God is revealed in them, for God revealed it to them. 1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature.
1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
2.1 Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
2.5 But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6 who "will pay back to everyone according to their works:" 2.7 to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; ' "2.8 but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, " '2.9 oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek.
2.10 But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek.
5.3 Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; ' "
5.9 Much more then, being now justified by his blood, we will be saved from God's wrath through him. " 6.13 Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
6.23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7 because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8 Those who are in the flesh can't please God. " "8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12 So then, brothers, we are debtors, not to the flesh, to live after the flesh.
9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, '' None |
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96. New Testament, John, 1.5-1.9, 2.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, Attacking Seth • Avengement/vengeance/vindication/wrath (God’s) • God, Anger of • word of God, wrath of • wrath, of God
Found in books: Levison (2009), Filled with the Spirit, 389; Levison (2023), The Greek Life of Adam and Eve. 900, 989; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 196; deSilva (2022), Ephesians, 256
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1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
2.16 καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.'' None | sup>
1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world.
2.16 To those who sold the doves, he said, "Take these things out of here! Don\'t make my Father\'s house a marketplace!"'" None |
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97. New Testament, Luke, 7.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Avengement/vengeance/vindication/wrath (God’s) • wrath, of God
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 187; deSilva (2022), Ephesians, 123
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7.50 εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.'' None | sup>
7.50 He said to the woman, "Your faith has saved you. Go in peace." '' None |
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98. New Testament, Mark, 10.42, 11.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, God (Lord), of • Anger, Wild • Avengement/vengeance/vindication/wrath (God’s) • Cain, Son of anger, as • God, Anger of • anger
Found in books: Levison (2023), The Greek Life of Adam and Eve. 467, 506; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 196; deSilva (2022), Ephesians, 192
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10.42 καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.
11.16 καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ,'' None | sup>
10.42 Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them.
11.16 He would not allow anyone to carry a container through the temple. '' None |
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99. New Testament, Matthew, 5.23-5.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anger
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, 45; Wilson (2012), The Sentences of Sextus, 297
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5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.'' None | sup>
5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. '' None |
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100. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Plutarch, On the Control of Anger
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
| 455e "Noble Athos, whose summit reaches Heaven, do not put in the way of my deeds great stones difficult to work. Else Ishall hew you down and cast you into the sea." For temper can do many terrible things, and likewise many that are ridiculous; therefore it is both the most hated and the most despised of the passions. It will be useful to consider it in both of these aspects. As for me â\x80\x94 whether rightly Ido not know â\x80\x94 Imade this start in the treatment of my anger: Ibegan to observe the passion in others, just as the Spartans used to observe in the Helots what a thing drunkenness is. And first, as Hippocrates says that the most severe disease'' None |
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101. Quintilian, Institutes of Oratory, 6.1.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anger
Found in books: Damm (2018), Religions and Education in Antiquity, 135; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 351
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6.1.9 \xa0Both parties as a general rule may likewise employ the appeal to the emotions, but they will appeal to different emotions and the defender will employ such appeals with greater frequency and fulness. For the accuser has to rouse the judge, while the defender has to soften him. Still even the accuser will sometimes make his audience weep by the pity excited for the man whose wrongs he seeks to avenge, while the defendant will at times develop no small vehemence when he complains of the injustice of the calumny or conspiracy of which he is the victim. It will therefore be best to treat this duties separately: as I\xa0have already said, they are much the same in the peroration as in the exordium, but are freer and wider in scope in the former.'' None |
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102. Seneca The Younger, Letters, 52.3-52.4, 70.14-70.15, 71.15, 116.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galen, Platonizing ecletic doctor, Spiritual as well as physical exercises, delay in acting on anger • Plutarch of Chaeroneia, Middle Platonist, But also accuses Aristotelians of accepting the cruelty of anger • Pythagoreans, Giving upmeal, reviewing the day, hard bed, cold baths, anger makes you ugly • Seneca, the Younger, Stoic, Moderation of anger impractical • Seneca, the Younger, Stoic, Reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism • Time-lapse, effects of, How much time is available for checking anger? • anger • anger, and old age • anger, as weakness • fear, and anger • revenge, and anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18, 148; Keane (2015), Juvenal and the Satiric Emotions, 174; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 195; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209, 214, 242
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52.3 Epicurus1 remarks that certain men have worked their way to the truth without any one's assistance, carving out their own passage. And he gives special praise to these, for their impulse has come from within, and they have forged to the front by themselves. Again, he says, there are others who need outside help, who will not proceed unless someone leads the way, but who will follow faithfully. of these, he says, Metrodorus was one; this type of man is also excellent, but belongs to the second grade. We ourselves are not of that first class, either; we shall be well treated if we are admitted into the second. Nor need you despise a man who can gain salvation only with the assistance of another; the will to be saved means a great deal, too. " '52.4 You will find still another class of man, – and a class not to be despised, – who can be forced and driven into righteousness, who do not need a guide as much as they require someone to encourage and, as it were, to force them along. This is the third variety. If you ask me for a man of this pattern also, Epicurus tells us that Hermarchus was such. And of the two last-named classes, he is more ready to congratulate the one,2 but he feels more respect for the other; for although both reached the same goal, it is a greater credit to have brought about the same result with the more difficult material upon which to work. ' "
70.14 You can find men who have gone so far as to profess wisdom and yet maintain that one should not offer violence to one's own life, and hold it accursed for a man to be the means of his own destruction; we should wait, say they, for the end decreed by nature. But one who says this does not see that he is shutting off the path to freedom. The best thing which eternal law ever ordained was that it allowed to us one entrance into life, but many exits. " '70.15 Must I await the cruelty either of disease or of man, when I can depart through the midst of torture, and shake off my troubles? This is the one reason why we cannot complain of life: it keeps no one against his will. Humanity is well situated, because no man is unhappy except by his own fault. Live, if you so desire; if not, you may return to the place whence you came.
71.15 Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: "The whole race of man, both that which is and that which is to be, is condemned to die. of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties, – luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?" ' " None |
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103. Tacitus, Annals, 1.28.2, 3.18.2, 4.1.1-4.1.2, 4.9.2, 4.57.1, 4.64.1, 4.70.1-4.70.3, 12.43, 12.43.1, 12.64.1, 13.24.1-13.24.2, 13.58, 14.12.2, 14.15.1, 14.22.2-14.22.4, 15.7.2, 15.34.1, 15.47.1, 15.71.1, 16.13.1, 16.16.1-16.16.2, 16.21.1-16.21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Emotions, Anger/rage • anger, divine • ira deorum • prodigies, as wrath of gods
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 97, 156, 157, 160, 161, 163, 164, 165, 193, 194, 195, 197, 199, 201, 205, 213, 215, 288; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 26, 73, 139, 168, 169, 170, 171, 173, 183, 204, 205, 206, 207, 208, 214, 216, 235, 270, 275, 276, 277, 289, 290, 307, 317, 332, 337, 338, 339, 340, 360; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 182
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12.43 Multa eo anno prodigia evenere. insessum diris avibus Capitolium, crebris terrae motibus prorutae domus, ac dum latius metuitur, trepidatione vulgi invalidus quisque obtriti; frugum quoque egestas et orta ex eo fames in prodigium accipiebatur. nec occulti tantum questus, sed iura reddentem Claudium circumvasere clamoribus turbidis, pulsumque in extremam fori partem vi urgebant, donec militum globo infensos perrupit. quindecim dierum alimenta urbi, non amplius superfuisse constitit, magnaque deum benignitate et modestia hiemis rebus extremis subventum. at hercule olim Italia legionibus longinquas in provincias commeatus portabat, nec nunc infecunditate laboratur, sed Africam potius et Aegyptum exercemus, navibusque et casibus vita populi Romani permissa est.
13.58 Eodem anno Ruminalem arborem in comitio, quae octingentos et triginta ante annos Remi Romulique infantiam texerat, mortuis ramalibus et arescente trunco deminutam prodigii loco habitum est, donec in novos fetus revivesceret.' ' None | sup>
1.28.2 \xa0It was a night of menace and foreboded a\xa0day of blood, when chance turned peace-maker: for suddenly the moon was seen to be losing light in a clear sky. The soldiers, who had no inkling of the reason, took it as an omen of the present state of affairs: the labouring planet was an emblem of their own struggles, and their road would lead them to a happy goal, if her brilliance and purity could be restored to the goddess! Accordingly, the silence was broken by a boom of brazen gongs and the blended notes of trumpet and horn. The watchers rejoiced or mourned as their deity brightened or faded, until rising clouds curtained off the view and she set, as they believed, in darkness. Then â\x80\x94 so pliable to superstition are minds once unbalanced â\x80\x94 they began to bewail the eternal hardships thus foreshadowed and their crimes from which the face of heaven was averted. This turn of the scale, the Caesar reflected, must be put to use: wisdom should reap where chance had sown. He ordered a round of the tents to be made. Clemens, the centurion, was sent for, along with any other officer whose qualities had made him popular with the ranks. These insinuated themselves everywhere, among the watches, the patrols, the sentries at the gates, suggesting hope and emphasizing fear. "How long must we besiege the son of our emperor? What is to be the end of our factions? Are we to swear fealty to Percennius and Vibulenus? Will Percennius and Vibulenus give the soldier his pay â\x80\x94 his grant of land at his discharge? Are they, in fine, to dispossess the stock of Nero and Drusus and take over the sovereignty of the Roman People? Why, rather, as we were the last to offend, are we not the first to repent? Reforms demanded collectively are slow in coming: private favour is quickly earned and as quickly paid." The leaven worked; and under the influence of their mutual suspicions they separated once more recruit from veteran, legion from legion. Then, gradually the instinct of obedience returned; they abandoned the gates and restored to their proper places the ensigns which they had grouped together at the beginning of the mutiny. <' "
3.18.2 \xa0Much in these suggestions was mitigated by the emperor. He would not have Piso's name cancelled from the records, when the names of Mark Antony, who had levied war on his fatherland, and of Iullus Antonius, who had dishonoured the hearth of Augustus, still remained. He exempted Marcus Piso from official degradation, and granted him his patrimony: for, as I\xa0have often said, he was firm enough against pecuniary temptations, and in the present case his shame at the acquittal of Plancina made him exceptionally lenient. So, again, when Valerius Messalinus proposed to erect a golden statue in the temple of Mars the Avenger, and Caecina Severus an altar of Vengeance, he vetoed the scheme, remarking that these memorials were consecrated after victories abroad; domestic calamities called for sorrow and concealment. Messalinus had added that Tiberius, Augusta, Antonia, Agrippina, and Drusus ought to be officially thanked for their services in avenging Germanicus: Claudius he had neglected to mention. Indeed, it was only when Lucius Asprenas demanded point-blank in the senate if the omission was deliberate that the name was appended. For myself, the more I\xa0reflect on events recent or remote, the more am\xa0I haunted by the sense of a mockery in human affairs. For by repute, by expectancy, and by veneration, all men were sooner marked out for sovereignty than that future emperor whom destiny was holding in the background. <" 4.1.1 \xa0The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I\xa0spoke above: now I\xa0shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â\x80\x94 qualities not less noxious when assumed for the winning of a throne. 4.1.2 \xa0The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I\xa0spoke above: now I\xa0shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â\x80\x94 qualities not less noxious when assumed for the winning of a throne. <
4.9.2 \xa0All this was listened to amid general tears, then with prayers for a happy issue; and, had he only set a limit to his speech, he must have left the minds of his hearers full of compassion for himself, and of pride: instead, by reverting to those vain and oft-derided themes, the restoration of the republic and his wish that the consuls or others would take the reins of government, he destroyed the credibility even of the true and honourable part of his statement. â\x80\x94 The memorials decreed to Germanicus were repeated for Drusus, with large additions, such as sycophancy commonly favours at a second essay. The most arresting feature of the funeral was the parade of ancestral images, while Aeneas, author of the Julian line, with the whole dynasty of Alban kings, and Romulus, the founder of the city, followed by the Sabine nobles, by Attus Clausus, and by the rest of the Claudian effigies, filed in long procession past the spectator. <' "
4.57.1 \xa0Meanwhile, after long meditating and often deferring his plan, the Caesar at length departed for Campania, ostensibly to consecrate one temple to Jupiter at Capua and one to Augustus at Nola, but in the settled resolve to fix his abode far from Rome. As to the motive for his withdrawal, though I\xa0have followed the majority of historians in referring it to the intrigues of Sejanus, yet in view of the fact that his isolation remained equally complete for six consecutive years after Sejanus' execution, I\xa0am often tempted to doubt whether it could not with greater truth be ascribed to an impulse of his own, to find an inconspicuous home for the cruelty and lust which his acts proclaimed to the world. There were those who believed that in his old age he had become sensitive also to his outward appearances. For he possessed a tall, round-shouldered, and abnormally slender figure, a head without a trace of hair, and an ulcerous face generally variegated with plasters; while, in the seclusion of Rhodes, he had acquired the habit of avoiding company and taking his pleasures by stealth. The statement is also made that he was driven into exile by the imperious temper of his mother, whose partnership in his power he could not tolerate, while it was impossible to cut adrift one from whom he held that power in fee. For Augustus had hesitated whether to place Germanicus, his sister's grandson and the theme of all men's praise, at the head of the Roman realm, but, overborne by the entreaties of his wife, had introduced Germanicus into the family of Tiberius, and Tiberius into his own: a\xa0benefit which the old empress kept recalling and reclaiming." 4.64.1 \xa0The disaster had not yet faded from memory, when a fierce outbreak of fire affected the city to an unusual degree by burning down the Caelian Hill. "It was a fatal year, and the sovereign\'s decision to absent himself had been adopted under an evil star" â\x80\x94 so men began to remark, converting, as is the habit of the crowd, the fortuitous into the culpable, when the Caesar checked the critics by a distribution of money in proportion to loss sustained. Thanks were returned to him; in the senate, by the noble; in the streets, by the voice of the people: for without respect of persons, and without the intercession of relatives, he had aided with his liberality even unknown sufferers whom he had himself encouraged to apply. Proposals were added that the Caelian Hill should for the future be known as the Augustan, since, with all around on fire, the one thing to remain unscathed had been a bust of Tiberius in the house of the senator Junius. "The same," it was said, "had happened formerly to Claudia Quinta; whose statue, twice escaped from the fury of the flames, our ancestors had dedicated in the temple of the Mother of the Gods. The Claudian race was sacrosanct and acceptable to Heaven, and additional solemnity should be given to the ground on which the gods had shown so notable an honour to the sovereign."
4.70.1 \xa0However, in a letter read on the first of January, the Caesar, after the orthodox prayers for the new year, turned to Sabinus, charging him with the corruption of several of his freedmen, and with designs against himself; and demanded vengeance in terms impossible to misread. Vengeance was decreed without loss of time; and the doomed man was dragged to his death, crying with all the vigour allowed by the cloak muffling his head and the noose around his neck, that "these were the ceremonies that inaugurated the year, these the victims that bled to propitiate Sejanus!" In whatever direction he turned his eyes, wherever his words reached an ear, the result was flight and desolation, an exodus from street and forum. Here and there a man retraced his steps and showed himself again, pale at the very thought that he had manifested alarm. "For what day would find the killers idle, when amid sacrifices and prayers, at a season when custom prohibited so much as an ominous word, chains and the halter come upon the scene? Not from want of thought had odium such as this been incurred by Tiberius: it was a premeditated and deliberate act, that none might think that the new magistrates were precluded from inaugurating the dungeon as they did the temples and the altars." â\x80\x94 A\xa0supplementary letter followed: the sovereign was grateful that they had punished a mann who was a danger to his country. He added that his own life was full of alarms, and that he suspected treachery from his enemies. He mentioned none by name; but no doubt was felt that the words were levelled at Agrippina and Nero. 4.70.2 \xa0However, in a letter read on the first of January, the Caesar, after the orthodox prayers for the new year, turned to Sabinus, charging him with the corruption of several of his freedmen, and with designs against himself; and demanded vengeance in terms impossible to misread. Vengeance was decreed without loss of time; and the doomed man was dragged to his death, crying with all the vigour allowed by the cloak muffling his head and the noose around his neck, that "these were the ceremonies that inaugurated the year, these the victims that bled to propitiate Sejanus!" In whatever direction he turned his eyes, wherever his words reached an ear, the result was flight and desolation, an exodus from street and forum. Here and there a man retraced his steps and showed himself again, pale at the very thought that he had manifested alarm. "For what day would find the killers idle, when amid sacrifices and prayers, at a season when custom prohibited so much as an ominous word, chains and the halter come upon the scene? Not from want of thought had odium such as this been incurred by Tiberius: it was a premeditated and deliberate act, that none might think that the new magistrates were precluded from inaugurating the dungeon as they did the temples and the altars." â\x80\x94 A\xa0supplementary letter followed: the sovereign was grateful that they had punished a mann who was a danger to his country. He added that his own life was full of alarms, and that he suspected treachery from his enemies. He mentioned none by name; but no doubt was felt that the words were levelled at Agrippina and Nero. <
12.43.1 \xa0Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A\xa0shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents.
12.43 \xa0Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A\xa0shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents. <
12.64.1 \xa0In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a\xa0swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a\xa0few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act â\x80\x94 and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor.
13.24.1 \xa0At the end of the year, the cohort usually present on guard at the Games was withdrawn; the objects being to give a greater appearance of liberty, to prevent the troops from being corrupted by too close contact with the licence of the theatre, and to test whether the populace would continue its orderly behaviour when its custodians were removed. A\xa0lustration of the city was carried out by the emperor at the recommendation of the soothsayers, since the temples of Jupiter and Minerva had been struck by lightning. 13.24.2 \xa0At the end of the year, the cohort usually present on guard at the Games was withdrawn; the objects being to give a greater appearance of liberty, to prevent the troops from being corrupted by too close contact with the licence of the theatre, and to test whether the populace would continue its orderly behaviour when its custodians were removed. A\xa0lustration of the city was carried out by the emperor at the recommendation of the soothsayers, since the temples of Jupiter and Minerva had been struck by lightning. <
13.58 \xa0In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.' "
14.12.2 \xa0However, with a notable spirit of emulation among the magnates, decrees were drawn up: thanksgivings were to be held at all appropriate shrines; the festival of Minerva, on which the conspiracy had been brought to light, was to be celebrated with annual games; a\xa0golden statue of the goddess, with an effigy of the emperor by her side, was to be erected in the curia, and Agrippina's birthday included among the inauspicious dates. Earlier sycophancies Thrasea Paetus had usually allowed to pass, either in silence or with a curt assent: this time he walked out of the senate, creating a source of danger for himself, but implanting no germ of independence in his colleagues. Portents, also, frequent and futile made their appearance: a\xa0woman gave birth to a serpent, another was killed by a thunderbolt in the embraces of her husband; the sun, again, was suddenly obscured, and the fourteen regions of the capital were struck by lightning â\x80\x94 events which so little marked the concern of the gods that Nero continued for years to come his empire and his crimes. However, to aggravate the feeling against his mother, and to furnish evidence that his own mildness had increased with her removal, he restored to their native soil two women of high rank, Junia and Calpurnia, along with the ex-praetors Valerius Capito and Licinius Gabolus â\x80\x94 all of them formerly banished by Agrippina. He sanctioned the return, even, of the ashes of Lollia Paulina, and the erection of a tomb: Iturius and Calvisius, whom he had himself relegated some little while before, he now released from the penalty. As to Silana, she had died a natural death at Tarentum, to which she had retraced her way, when Agrippina, by whose enmity she had fallen, was beginning to totter or to relent. <" 14.15.1 \xa0Reluctant, however, as yet to expose his dishonour on a public stage, he instituted the soâ\x80\x91called Juvenile Games, for which a crowd of volunteers enrolled themselves. Neither rank, nor age, nor an official career debarred a man from practising the art of a Greek or a Latin mummer, down to attitudes and melodies never meant for the male sex. Even women of distinction studied indecent parts; and in the grove with which Augustus fringed his Naval Lagoon, little trysting-places and drinking-dens sprang up, and every incentive to voluptuousness was exposed for sale. Distributions of coin, too, were made, for the respectable man to expend under compulsion and the prodigal from vainglory. Hence debauchery and scandal throve; nor to our morals, corrupted long before, has anything contributed more of uncleanness than that herd of reprobates. Even in the decent walks of life, purity is hard to keep: far less could chastity or modesty or any vestige of integrity survive in that competition of the vices. â\x80\x94 Last of all to tread the stage was the sovereign himself, scrupulously testing his lyre and striking a\xa0few preliminary notes to the trainers at his side. A\xa0cohort of the guards had been added to the audience â\x80\x94 centurions and tribunes; Burrus, also, with his sigh and his word of praise. Now, too, for the first time was enrolled the company of Roman knights known as the Augustiani; conspicuously youthful and robust; wanton in some cases by nature; in others, through dreams of power. Days and nights they thundered applause, bestowed the epithets reserved for deity upon the imperial form and voice, and lived in a repute and honour, which might have been earned by virtue.
14.22.2 \xa0Meanwhile, a comet blazed into view â\x80\x94 in the opinion of the crowd, an apparition boding change to monarchies. Hence, as though Nero were already dethroned, men began to inquire on whom the next choice should fall; and the name in all mouths was that of Rubellius Plautus, who, on the mother\'s side, drew his nobility from the Julian house. Personally, he cherished the views of an older generation: his bearing was austere, his domestic life being pure and secluded; and the retirement which his fears led him to seek had only brought him an accession of fame. The rumours gained strength from the interpretation â\x80\x94 suggested by equal credulity â\x80\x94 which was placed upon a flash of light. Because, while Nero dined by the Simbruine lakes in the villa known as the Sublaqueum, the banquet had been struck and the table shivered; and because the accident had occurred on the confines of Tibur, the town from which Plautus derived his origin on the father\'s side, a belief spread that he was the candidate marked out by the will of deity; and he found numerous supporters in the class of men who nurse the eager and generally delusive ambition to be the earliest parasites of a new and precarious power. Nero, therefore, perturbed by the reports, drew up a letter to Plautus, advising him "to consult the peace of the capital and extricate himself from the scandal-mongers: he had family estates in Asia, where he could enjoy his youth in safety and quiet." To Asia, accordingly, he retired with his wife Antistia and a\xa0few of his intimate friends. About the same date, Nero\'s passion for extravagance brought him some disrepute and danger: he had entered and swum in the sources of the stream which Quintus Marcius conveyed to Rome; and it was considered that by bathing there he had profaned the sacred waters and the holiness of the site. The divine anger was confirmed by a grave illness which followed. <
15.7.2 \xa0Almost at the same time, the deputies of Vologeses, whose mission to the emperor I\xa0have already noticed, returned without result, and Parthia embarked upon undisguised war. Paetus did not evade the challenge, but with two legions â\x80\x94 the fourth, at that time commanded by Funisulanus Vettonianus, and the twelfth, under Calavius Sabinus â\x80\x94 entered Armenia under sinister auspices. For at the passage of the Euphrates, which the troops were crossing by a bridge, the horse carrying the consular insignia took fright for no obvious reason and escaped to the rear. A\xa0victim standing by in the winter camp, while it was being fortified, broke away, dashed through the half-completed works, and made its way of the entrenchments. Fire, too, played on the javelins of the troops â\x80\x94 a\xa0prodigy the more striking that the Parthian is an enemy whose battles are decided by missiles. <' "
15.34.1 \xa0There an incident took place, sinister in the eyes of many, providential and a mark of divine favour in those of the sovereign; for, after the audience had left, the theatre, now empty, collapsed without injury to anyone. Therefore, celebrating in a set of verses his gratitude to Heaven, Nero â\x80\x94 now bent on crossing the Adriatic â\x80\x94 came to rest for the moment at Beneventum; where a largely attended gladiatorial spectacle was being exhibited by Vatinius. Vatinius ranked among the foulest prodigies of that court; the product of a shoemaker's shop, endowed with a misshapen body and a scurrile wit, he had been adopted at the outset as a target for buffoonery; then, by calumniating every man of decency, he acquired a power which made him in influence, in wealth, and in capacity for harm, pre-eminent even among villains." 15.47.1 \xa0At the close of the year, report was busy with portents heralding disaster to come â\x80\x94 lightning-flashes in numbers never exceeded, a comet (a\xa0phenomenon to which Nero always made atonement in noble blood); two-headed embryos, human or of the other animals, thrown out in public or discovered in the sacrifices where it is the rule to kill pregt victims. Again, in the territory of Placentia, a calf was born close to the road with the head grown to a leg; and there followed an interpretation of the soothsayers, stating that another head was being prepared for the world; but it would be neither strong nor secret, as it had been repressed in the womb, and had been brought forth at the wayside.' "
15.71.1 \xa0Meanwhile, however, the city was filled with funerals, and the Capitol with burnt offerings. Here, for the killing of a son; there, for that of a brother, a kinsman, or a friend; men were addressing their thanks to Heaven, bedecking their mansions with bays, falling at the knees of the sovereign, and persecuting his hand with kisses. And he, imagining that this was joy, recompensed the hurried informations of Antonius Navalis and Cervarius Proculus by a grant of immunity. Milichus, grown rich on rewards, assumed in its Greek form the title of Saviour. of the tribunes, Gavius Silanus, though acquitted, fell by his own hand; Statius Proxumus stultified the pardon he had received from the emperor by the folly of his end. Then .\xa0.\xa0. Pompeius, Cornelius Martialis, Flavius Nepos, and Statius Domitius, were deprived of their rank, on the ground that, without hating the Caesar, they had yet the reputation of doing so. Novius Priscus, as a friend of Seneca, Glitius Gallus and Annius Pollio as discredited if hardly convicted, were favoured with sentences of exile. Priscus was accompanied by his wife Artoria Flaccilla, Gallus by Egnatia Maximilla, the mistress of a great fortune, at first left intact but afterwards confiscated â\x80\x94 two circumstances which redounded equally to her fame. Rufrius Crispinus was also banished: the conspiracy supplied the occasion, but he was detested by Nero as a former husband of Poppaea. To Verginius Flavus and Musonius Rufus expulsion was brought by the lustre of their names; for Verginius fostered the studies of youth by his eloquence, Musonius by the precepts of philosophy. As though to complete the troop and a round number, Cluvidienus Quietus, Julius Agrippa, Blitius Catulinus, Petronius Priscus, and Julius Altinus were allowed the Aegean islands. But Scaevinus' wife Caedicia and Caesennius Maximus were debarred from Italy, and by their punishment â\x80\x94 and that alone â\x80\x94 discovered that they had been on trial. Lucan's mother Acilia was ignored, without acquittal and without penalty. Now that all was over, Nero held a meeting of the troops, and made a distribution of two thousand sesterces a man, remitting in addition the price of the grain ration previously supplied to them at the current market rate. Then, as if to recount the achievements of a war, he convoked the senate and bestowed triumphal distinctions on the consular Petronius Turpilianus, the praetor designate Cocceius Nerva, and the praetorian prefect Tigellinus: Nerva and Tigellinus he exalted so far that, not content with triumphal statues in the Forum, he placed their effigies in the palace itself. Consular insignia were decreed to Nymphidius &
16.13.1 \xa0Upon this year, disgraced by so many deeds of shame, Heaven also set its mark by tempest and disease. Campania was wasted by a whirlwind, which far and wide wrecked the farms, the fruit trees, and the crops, and carried its fury to the neighbourhood of the capital, where all classes of men were being decimated by a deadly epidemic. No outward sign of a distempered air was visible. Yet the houses were filled with lifeless bodies, the streets with funerals. Neither sex nor age gave immunity from danger; slaves and the free-born populace alike were summarily cut down, amid the laments of their wives and children, who, themselves infected while tending or mourning the victims, were often burnt upon the same pyre. Knights and senators, though they perished on all hands, were less deplored â\x80\x94 as if, by undergoing the common lot, they were cheating the ferocity of the emperor. In the same year, levies were held in Narbonese Gaul, Africa, and Asia, to recruit the legions of Illyricum, in which all men incapacitated by age or sickness were being discharged from the service. The emperor alleviated the disaster at Lugdunum by a grant of four million sesterces to repair the town's losses: the same amount which Lugdunum had previously offered in aid of the misfortunes of the capital." 16.16.1 \xa0Even had\xa0I been narrating campaigns abroad and lives laid down for the commonwealth, and narrating them with the same uniformity of incident, I\xa0should myself have lost appetite for the task, and I\xa0should expect the tedium of others, repelled by the tale of Roman deaths, honourable perhaps, but tragic and continuous. As it is, this slave-like patience and the profusion of blood wasted at home weary the mind and oppress it with melancholy. The one concession I\xa0would ask from those who shall study these records is that they would permit me not to hate the men who died with so little spirit! It was the anger of Heaven against the Roman realm â\x80\x94 an anger which you cannot, as in the case of beaten armies or captured towns, mention once and for all and proceed upon your way. Let us make this concession to the memory of the nobly born: that, as in the last rites they are distinguished from the vulgar dead, so, when history records their end, each shall receive and keep his special mention. 16.16.2 \xa0Even had\xa0I been narrating campaigns abroad and lives laid down for the commonwealth, and narrating them with the same uniformity of incident, I\xa0should myself have lost appetite for the task, and I\xa0should expect the tedium of others, repelled by the tale of Roman deaths, honourable perhaps, but tragic and continuous. As it is, this slave-like patience and the profusion of blood wasted at home weary the mind and oppress it with melancholy. The one concession I\xa0would ask from those who shall study these records is that they would permit me not to hate the men who died with so little spirit! It was the anger of Heaven against the Roman realm â\x80\x94 an anger which you cannot, as in the case of beaten armies or captured towns, mention once and for all and proceed upon your way. Let us make this concession to the memory of the nobly born: that, as in the last rites they are distinguished from the vulgar dead, so, when history records their end, each shall receive and keep his special mention. <
16.21.1 \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. 16.21.2 \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. <'' None |
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104. Tacitus, Histories, 1.1.4, 1.3-1.4, 1.3.2, 1.18.1, 1.27.1, 1.86, 1.86.1, 2.50.2, 2.91.1, 3.56.1, 3.72, 3.74.1, 4.53, 5.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • anger, divine • anger, in Roman epic • ira deorum • prodigies, as wrath of gods • sine ira et studio
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 241; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 77, 148, 155, 156, 158, 160, 161, 163, 171, 176, 202, 204, 205, 215, 272; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 16, 17, 170, 205, 337, 357, 360
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1.86 \xa0Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes." "
2.50.2 \xa0Otho was born in the municipal town of Ferentum; â\x80¢ his father had held the consulship, his grandfather had been praetor. His mother's family was not the equal of his father's, but still it was respectable. His boyhood and youth were such as we have already described. By two bold deeds, the one most outrageous, the other glorious, he gained with posterity as much fame as evil reputation. While I\xa0must hold it inconsistent with the dignity of the work I\xa0have undertaken to collect fabulous tales and to delight my readers with fictitious stories, I\xa0cannot, however, dare to deny the truth of common tradition. On the day of the battle at Bedriacum, according to the account given by the people of that district, a bird of unusual appearance settled in a much-frequented grove near Regium Lepidum, neither the concourse of people nor the other birds which flew about it frightened it or drove it away, until Otho had committed suicide; then it disappeared from view. And they add that when people reckoned up the time, they found that the beginning and end of this marvel coincided with Otho's death." 2.91.1 \xa0A\xa0city which found a meaning in everything naturally regarded as an evil omen the fact that on becoming pontifex maximus Vitellius issued a proclamation concerning public religious ceremonies on the eighteenth of July, a\xa0day which for centuries had been held to be a\xa0day of ill-omen because of the disasters suffered at the Cremera and Allia: thus, wholly ignorant of law both divine and human, his freedmen and courtiers as stupid as himself, he lived as if among a set of drunkards. Yet at the time of the consular elections he canvassed with his candidates like an ordinary citizen; he eagerly caught at every murmur of the lowest orders in the theatre where he merely looked on, but in the circus he openly favoured his colours. All this no doubt gave pleasure and would have won him popularity, if it had been prompted by virtue; but as it was, the memory of his former life made men regard these acts as unbecoming and base. He frequently came to the senate, even when the senators were discussing trivial matters. Once it happened that Helvidius Priscus, being then praetor-elect, expressed a view which was opposed to his wishes. Vitellius was at first excited, but he did nothing more than call the tribunes of the people to support his authority that had been slighted. Later, when his friends, fearing that his anger might be deep-seated, tried to calm him, he replied that it was nothing strange for two senators to hold different views in the state; indeed he had usually opposed even Thrasea. Many regarded this impudent comparison as absurd; others were pleased with the very fact that he had selected, not one of the most influential, but Thrasea, to serve as a model of true glory.' "
3.56.1 \xa0While Vitellius was addressing the troops an incredible prodigy appeared â\x80\x94 such a flock of birds of ill omen flew above him that they obscured the sky with a black cloud. Another dire omen was given by a bull which overthrew the preparations for sacrifice, escaped from the altar, and was then despatched some distance away and in an unusual fashion. But the most outstanding portent was Vitellius himself; unskilled in war, without foresight, unacquainted with the proper order of march, the use of scouts, the limits within which a general should hurry on a campaign or delay it, he was constantly questioning others; at the arrival of every messenger his face and gait betrayed his anxiety; and then he would drink heavily. Finally, weary of the camp and hearing of the defection of the fleet at Misenum, he returned to Rome, panic-stricken as ever by the latest blow and with no thought for the supreme issue. For when the way was open to him to cross the Apennines while the strength of his forces was unimpaired, and to attack his foes who were still exhausted by the winter and lack of supply, by scattering his forces he delivered over to death and captivity his best troops, who were loyal to the last extremity, although his most experienced centurions disapproved, and if consulted, would have told him the truth. But the most intimate friends of Vitellius kept them away from him, and so inclined the emperor's ears that useful counsel sounded harsh, and he would hear nothing but what flattered and was to be fatal." "
3.72 \xa0This was the saddest and most shameful crime that the Roman state had ever suffered since its foundation. Rome had no foreign foe; the gods were ready to be propitious if our characters had allowed; and yet the home of Jupiter Optimus Maximus, founded after due auspices by our ancestors as a pledge of empire, which neither Porsenna, when the city gave itself up to him, nor the Gauls when they captured it, could violate â\x80\x94 this was the shrine that the mad fury of emperors destroyed! The Capitol had indeed been burned before in civil war, but the crime was that of private individuals. Now it was openly besieged, openly burned â\x80\x94 and what were the causes that led to arms? What was the price paid for this great disaster? This temple stood intact so long as we fought for our country. King Tarquinius Priscus had vowed it in the war with the Sabines and had laid its foundations rather to match his hope of future greatness than in accordance with what the fortunes of the Roman people, still moderate, could supply. Later the building was begun by Servius Tullius with the enthusiastic help of Rome's allies, and afterwards carried on by Tarquinius Superbus with the spoils taken from the enemy at the capture of Suessa Pometia. But the glory of completing the work was reserved for liberty: after the expulsion of the kings, Horatius Pulvillus in his second consulship dedicated it; and its magnificence was such that the enormous wealth of the Roman people acquired thereafter adorned rather than increased its splendour. The temple was built again on the same spot when after an interval of four hundred and fifteen years it had been burned in the consulship of Lucius Scipio and Gaius Norbanus. The victorious Sulla undertook the work, but still he did not dedicate it; that was the only thing that his good fortune was refused. Amid all the great works built by the Caesars the name of Lutatius Catulus kept its place down to Vitellius's day. This was the temple that then was burned." "
3.74.1 \xa0Domitian was concealed in the lodging of a temple attendant when the assailants broke into the citadel; then through the cleverness of a freedman he was dressed in a linen robe and so was able to join a crowd of devotees without being recognized and to escape to the house of Cornelius Primus, one of his father's clients, near the Velabrum, where he remained in concealment. When his father came to power, Domitian tore down the lodging of the temple attendant and built a small chapel to Jupiter the Preserver with an altar on which his escape was represented in a marble relief. Later, when he had himself gained the imperial throne, he dedicated a great temple of Jupiter the Guardian, with his own effigy in the lap of the god. Sabinus and Atticus were loaded with chains and taken before Vitellius, who received them with no angry word or look, although the crowd cried out in rage, asking for the right to kill them and demanding rewards for accomplishing this task. Those who stood nearest were the first to raise these cries, and then the lowest plebeians with mingled flattery and threats began to demand the punishment of Sabinus. Vitellius stood on the steps of the palace and was about to appeal to them, when they forced him to withdraw. Then they ran Sabinus through, mutilated him, and cut off his head, after which they dragged his headless body to the Gemonian stairs." "
4.53 \xa0The charge of restoring the Capitol was given by Vespasian to Lucius Vestinus, a member of the equestrian order, but one whose influence and reputation put him on an equality with the nobility. The haruspices when assembled by him directed that the ruins of the old shrine should be carried away to the marshes and that a new temple should be erected on exactly the same site as the old: the gods were unwilling to have the old plan changed. On the twenty-first of June, under a cloudless sky, the area that was dedicated to the temple was surrounded with fillets and garlands; soldiers, who had auspicious names, entered the enclosure carrying boughs of good omen; then the Vestals, accompanied by boys and girls whose fathers and mothers were living, sprinkled the area with water drawn from fountains and streams. Next Helvidius Priscus, the praetor, guided by the pontifex Plautius Aelianus, purified the area with the sacrifice of the suovetaurilia, and placed the vitals of the victims on an altar of turf; and then, after he had prayed to Jupiter, Juno, Minerva, and to the gods who protect the empire to prosper this undertaking and by their divine assistance to raise again their home which man's piety had begun, he touched the fillets with which the foundation stone was wound and the ropes entwined; at the same time the rest of the magistrates, the priests, senators, knights, and a great part of the people, putting forth their strength together in one enthusiastic and joyful effort, dragged the huge stone to its place. A\xa0shower of gold and silver and of virgin ores, never smelted in any furnace, but in their natural state, was thrown everywhere into the foundations: the haruspices had warned against the profanation of the work by the use of stone or gold intended for any other purpose. The temple was given greater height than the old: this was the only change that religious scruples allowed, and the only feature that was thought wanting in the magnificence of the old structure." 5.7 \xa0Not far from this lake is a plain which, according to report, was once fertile and the site of great cities, but which was later devastated by lightning; and it is said that traces of this disaster still exist there, and that the very ground looks burnt and has lost its fertility. In fact, all the plants there, whether wild or cultivated, turn black, become sterile, and seem to wither into dust, either in leaf or in flower or after they have reached their usual mature form. Now for my part, although I\xa0should grant that famous cities were once destroyed by fire from heaven, I\xa0still think that it is the exhalations from the lake that infect the ground and poison the atmosphere about this district, and that this is the reason that crops and fruits decay, since both soil and climate are deleterious. The river Belus also empties into the Jewish Sea; around its mouth a kind of sand is gathered, which when mixed with soda is fused into glass. The beach is of moderate size, but it furnishes an inexhaustible supply.' " None |
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105. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustus, anger • Seneca, De ira • Stoicism, anger and • anger control discourse, Stoic therapy • anger, and women • anger, control of • anger, in Greek novel • anger, of women • anger, relationship to courage • anger, relationship to philanthropia • anger, relationship to pity • animals, and women’s anger • children, and anger • courage, relationship to anger • epic, anger in • gender roles, in expressing anger • philanthropia, contrast with anger • pity, relationship to anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 180, 181; Keane (2015), Juvenal and the Satiric Emotions, 80; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 76, 94; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 281, 282
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106. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anger control discourse, Stoic therapy • anger, and women • epic, anger in • fear, and anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 21; Keane (2015), Juvenal and the Satiric Emotions, 81
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107. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Anger, Definitions • Apatheia, freedom from, eradication of, emotion (; Does punishment require anger? • Aristotle, on usefulness of anger • Aristotle, perspective on anger • Astyages, in de Ira • Augustus, anger • Aurelius, Marcus, on anger • Cicero, Marcus Tullius, on gender roles and anger • Cicero, Marcus Tullius, view of anger • Cicero, anger • Emotions, Seneca makes Zeno's disobedience to reason a distinct third stage in anger • Epicurean philosophy, on anger in women • Epicurus, Chose to simulate anger • Galen, Platonizing ecletic doctor, Anger not useful for punishment • Harpagus, in de Ira • Hellenistic philosophy, ideas about anger • Hellenistic philosophy, on anger in women • Hieronymus of Rhodes, Aristotelian, No time to check anger • Hieronymus of Rhodes, Aristotelian, No time to check anger, Anger not useful for punishment • Hippolytus, and anger • Homer/Homeric, and women’s anger • Juno, anger of • Lucilius, and anger • Medea, anger • Metriopatheia, Moderate, moderation of, emotion; Does punishment require anger? • Peripatetic philosophy, approval of anger • Philodemus of Gadara, De ira • Philodemus of Gadara, and women’s anger • Philodemus, Epicurean, Anger can be simulated • Philodemus, Epicurean, Ordinary anger not useful for punishment • Plato, Anger not useful for punishment • Plutarch of Chaeroneia, Middle Platonist, Anger not useful for punishment • Plutarch of Chaeroneia, Middle Platonist, But also accuses Aristotelians of accepting the cruelty of anger • Plutarch of Chaeroneia, Middle Platonist, Time available to check anger • Punishment, Not served by ordinary anger • Pythagoreans, Giving upmeal, reviewing the day, hard bed, cold baths, anger makes you ugly • Seneca, De ira • Seneca, on anger • Seneca, the Younger, Stoic, Anger not useful for punishment • Seneca, the Younger, Stoic, Moderation of anger impractical • Seneca, the Younger, Stoic, Reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism • Seneca, the Younger, Stoic, Third movements accommodate Zeno's disobedience to reason as a stage in anger distinct from Chrysippus' mistaken judgement of reason • Seneca, three-stage analysis of irascibility in De ira • Simulation of anger • Stoic philosophy, view of anger • Time-lapse, effects of, How much time is available for checking anger? • Tydeus, anger of • Virgil and the Aeneid, anger • anger • anger control discourse, Stoic therapy • anger, and brutishness • anger, and status • anger, and women • anger, as temporary insanity • anger, as “first†emotion • anger, causes of • anger, conditions for defined • anger, contexts for interpreting • anger, control of • anger, divine • anger, expression of as therapy • anger, gender and • anger, in Greco-Roman thought • anger, in Greek novel • anger, in Roman epic • anger, in de Ira • anger, of Medea • anger, of women • anger, pleasures of • anger, power and • anger, symptoms of • anger/rage • animals, and women’s anger • body, ‘physiognomy’, and anger • children, and anger • epic, anger in • face, and anger • fear, and anger • gender roles, in expressing anger • injustice, cause of anger • ira/irasci, of epic warriors • revenge, and anger • suicide, anger • suicide, in de Ira • syllogism, pathetic, linking of propositions in anger • women expression of anger • wrath, of God
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18, 21, 44, 45, 46, 68, 69, 86, 108, 123, 132, 133; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 188, 189, 190, 191, 225, 331; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 130, 136, 180, 230, 284, 285; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 145, 146, 147, 150; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 96; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 111; Graver (2007), Stoicism and Emotion, 69, 70, 94, 111, 128, 130, 237, 240; Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 241; Keane (2015), Juvenal and the Satiric Emotions, 31, 33, 38, 43, 53, 80, 81, 82, 189; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 5, 6; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 71; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 92, 172; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 30, 63, 70, 191, 192, 209, 214; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 277, 278, 279; deSilva (2022), Ephesians, 236, 237, 256
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108. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Plutarch, On the Control of Anger
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
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109. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • Virgil, and ira • anger • fear, and anger • fear, and furor
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 144, 149, 150, 154, 155; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 258, 265, 272, 273; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 203; Levison (2023), The Greek Life of Adam and Eve. 241
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110. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Emotions, Anger/rage • anger
Found in books: Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 59; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 614
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111. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger • wrath, of God
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 237; deSilva (2022), Ephesians, 254
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112. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anger, conditions for dramatized • furor, in Jerome’s story about Lucretius’ suicide
Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 131; Keane (2015), Juvenal and the Satiric Emotions, 206
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113. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite,angered by Chaereas • Emotions, Anger/rage • anger, in Greek novel
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 164, 166, 169, 171, 175; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 638, 639, 645
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114. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Emotions, Seneca makes Zeno's disobedience to reason a distinct third stage in anger • Seneca, the Younger, Stoic, Third movements accommodate Zeno's disobedience to reason as a stage in anger distinct from Chrysippus' mistaken judgement of reason • anger, as temporary insanity
Found in books: Graver (2007), Stoicism and Emotion, 119; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 62
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115. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Emotions, Anger management • Emotions, Anger/rage • Pythagoreans, Giving upmeal, reviewing the day, hard bed, cold baths, anger makes you ugly • Seneca, the Younger, Stoic, Reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 226
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116. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Emotions, Anger/rage • anger
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 209; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 659
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117. Diogenes Laertius, Lives of The Philosophers, 7.113 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Stoicism/Stoics, on anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 62
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7.113 panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty.'' None |
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118. Porphyry, Life of Pythagoras, 40 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Pythagoreans, Giving upmeal, reviewing the day, hard bed, cold baths, anger makes you ugly • Seneca, the Younger, Stoic, Reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism • anger
Found in books: Huffman (2019), A History of Pythagoreanism, 56; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213
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40 He advised special regard to two times; that when we go to sleep, and that when we awake. At each of these we should consider our past actions, and those that are to come. We ought to require of ourselves an account of our past deeds, while of the future we should have a providential care. Therefore he advised everybody to repeat to himself the following verses before he fell asleep: "Nor suffer sleep to close thine eyes Till thrice thy acts that day thou hast run o\'er;How slipt? What deeds? What duty left undone?" On rising: "As soon as ere thou wakest, in order lay The actions to be done that following day" |
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119. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aristotle, on anger • Stoicism/Stoics, on anger • anger
Found in books: Fowler (2014), Plato in the Third Sophistic, 114; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 65
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120. Ammianus Marcellinus, History, 23.5.10 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • anger, divine • ira deorum
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 267; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 125
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23.5.10 However, the Etruscan soothsayers, who accompanied the other adepts in interpreting prodigies, since they were not believed when they often tried to prevent this campaign, now brought out their books on war, and showed that this sign was adverse and prohibitory to a prince invading another’s territory, even though he was in the right.'' None |
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121. Augustine, The City of God, 9.5, 14.6, 14.8-14.9, 14.16-14.21, 14.23-14.24 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Anger • Anger, Augustine, less shameful than lust, because body supposedly subject to will • Apatheia, freedom from, eradication of, emotion (; Does punishment require anger? • Augustine, Anger contrasted with lust as supposedly free of bodily insubordination • Augustine, Overlooks Seneca's treatment of lust, anger, and fear as all having involuntary first movements • Epictetus, Stoic, Celebrate with sacrifice thirty days free from anger • Galen, Platonizing ecletic doctor, Anger not useful for punishment • Hieronymus of Rhodes, Aristotelian, No time to check anger, Anger not useful for punishment • Lust, Anger supposedly different • Metriopatheia, Moderate, moderation of, emotion; Does punishment require anger? • Philodemus, Epicurean, Ordinary anger not useful for punishment • Plato, Anger not useful for punishment • Plutarch of Chaeroneia, Middle Platonist, Anger not useful for punishment • Punishment, Not served by ordinary anger • Seneca, the Younger, Stoic, Anger not useful for punishment • anger • anger, and old age • anger, and status
Found in books: Keane (2015), Juvenal and the Satiric Emotions, 180; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 191, 316, 380, 405; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 5, 138, 154, 155, 156, 157, 174, 206
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9.5 We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. " "
14.6 But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. " 14.8 Those emotions which the Greeks call &14.9 But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call &
14.16 Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. ' "14.17 Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. " "14.20 It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. " '14.21 Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. ' "
14.23 But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. " '14.24 The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. ' " None |
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122. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Anger • Anger, Anger natural or necessary among Christians • Maimonides, Jewish philosopher, Pride and anger excluded from both
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 234; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386
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123. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Anger • Anger, Depends on gluttony, avarice, vanity • Anger, Orgē, one of Evagrius' bad thoughts • Aristotle, on anger • Basil of Caesarea, saint, on anger • Galen, Platonizing ecletic doctor, Spiritual as well as physical exercises, delay in acting on anger • Galen, on anger • Time-lapse, effects of, How much time is available for checking anger? • emotions, anger
Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 138; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 234; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242, 358, 359, 362, 364, 365
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124. Anon., Letter of Aristeas, 253-254
Tagged with subjects: • Anger, Gods • anger, gender and • anger, in Greco-Roman thought • anger, power and • anger, relationship to courage • anger, royal • courage, relationship to anger
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 73, 109; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 41
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253 Delighted with these words, the king asked another How he could be free from wrath? And he said in reply to the question, 'If he recognized that he had power over all even to inflict death upon them, if he gave way to wrath, and that it would be useless and pitiful if he, just because he was lord,"254 deprived many of life. What need was there for wrath, when all men were in subjection and no one was hostile to him? It is necessary to recognize that God rules the whole world in the spirit of kindness and without wrath at all, and you,' said he, 'O king, must of necessity copy His example." "" None |
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125. Demosthenes, Orations, 21.42, 21.112, 21.123, 21.196, 54.8
Tagged with subjects: • Anger • anger • anger, • anger, control of • anger, in oratory • anger/fury/ire/orge/rage/wrath • heat, as metaphor for anger/passion • law courts, and anger
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 76, 77, 81, 127; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 364, 365, 366; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 381; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 67, 118, 120; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 15, 103, 108, 142, 148; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 103
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21.42 Very well; since he has clearly done what I accuse him of, and has done it by way of insult, we must now consider the laws, gentlemen of the jury, for it is in accordance with the laws that you have sworn to give your verdict. Observe, moreover, that the laws treat the willful and insolent transgressors as deserving more resentment and a heavier punishment than other classes of offenders.
21.112 For, if I may add a word on this subject also, where the rich are concerned, Athenians, the rest of us have no share in our just and equal rights. Indeed we have not. The rich can choose their own time for facing a jury, and their crimes are stale and cold when they are dished up before you, but if any of the rest of us is in trouble, he is brought into court while all is fresh. The rich have witnesses and counsel in readiness, all primed against us; but, as you see, my witnesses are some of them unwilling even to bear testimony to the truth.
21.123 Yet this habit of his, Athenians, this scheme of involving in yet greater calamities all who stand up against him in just defence, is not something that might well rouse indignation and resentment in me, but that the rest of you should overlook. Far from it. All citizens alike should be stirred to anger, when they reflect and observe that it is exactly the poorest and weakest of you that run the greatest risk of being thus wantonly wronged, while it is the rich blackguards that find it easiest to oppress others and escape punishment, and even to hire agents to put obstacles in the path of justice.
21.196 It would be indeed a great method that you have devised, or, rather, a great trick, if you could in so short a time make yourself the object of two contradictory sentiments, rousing resentment by your way of life and compassion by your mummeries. You have no conceivable claim to compassion; no, not for an instant. On the contrary, hatred, resentment and wrath—those are what your conduct calls for. But let me come back to my point, that he intends to arraign the people and the Assembly.
54.8 It happened that we were turning back from the temple of Persephonê, The site of this temple, as that of the Leocorion, remains uncertain. and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language, ' ' None |
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126. Septuagint, 4 Maccabees, 8.2, 8.9, 17.21
Tagged with subjects: • Avengement/vengeance/vindication/wrath (God’s) • God, anger of • Nebuchadnezzar of Judith, angry • anger, power and • anger, royal • kings, angry and cruel
Found in books: Gera (2014), Judith, 128; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 39; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
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8.2 For when the tyrant was conspicuously defeated in his first attempt, being unable to compel an aged man to eat defiling foods, then in violent rage he commanded that others of the Hebrew captives be brought, and that any who ate defiling food should be freed after eating, but if any were to refuse, these should be tortured even more cruelly.
8.9 But if by disobedience you rouse my anger, you will compel me to destroy each and every one of you with dreadful punishments through tortures.
17.21 the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation.'' None |
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127. Vergil, Aeneis, 1.1, 1.3-1.4, 1.11-1.32, 1.57, 1.65-1.66, 1.76, 1.92, 1.347-1.349, 1.361-1.362, 2.42, 2.244, 2.314-2.317, 2.428, 2.588-2.589, 2.591-2.600, 2.602-2.603, 2.605, 2.608-2.609, 2.611-2.617, 2.622-2.623, 4.68, 4.279, 4.281, 4.300, 4.305-4.308, 4.338-4.344, 4.361, 4.376, 5.292, 5.299, 5.485-5.542, 5.792, 6.793, 6.809-6.812, 7.55, 7.58, 7.64, 7.312, 7.377, 7.392, 7.447-7.462, 7.474, 7.648-7.649, 7.783-7.792, 8.5, 8.29, 8.47-8.49, 8.51-8.54, 8.185-8.186, 8.219, 8.244, 8.256, 8.299, 8.470-8.523, 8.537-8.540, 8.622-8.623, 8.702-8.703, 9.40, 9.44, 9.57, 9.62-9.63, 9.66, 9.327, 9.342-9.343, 9.369, 9.424, 9.478, 10.2, 10.37-10.38, 10.41-10.44, 10.62, 10.104, 10.112-10.113, 10.433, 10.435-10.437, 10.513, 10.515, 10.517-10.521, 10.532, 10.541, 10.545, 10.552, 10.743, 11.29, 11.41-11.49, 11.51-11.58, 11.81-11.82, 11.96-11.97, 11.362, 11.425-11.427, 11.429, 12.101, 12.104, 12.107-12.109, 12.206, 12.313, 12.569, 12.791-12.798, 12.802, 12.804-12.808, 12.811, 12.814-12.815, 12.817-12.819, 12.821-12.833, 12.835-12.839, 12.841-12.842, 12.895, 12.940-12.952
Tagged with subjects: • Achilles, anger of • Aeneas, and furor • Aeneas, and ira • Aeneas, anger of • Aeneas, victim of Juno’s anger • Anchises, as king, anger, philosophical views of • Anger • Aphrodite,angered by Chaereas • Aristotle, definition of anger • Caesar, Julius, anger of • Cicero, Marcus Tullius, view of anger • Cicero, anger • Emotions, Anger/rage • Hannibal, ira • Hector, Achilles’ anger at • Hellenistic philosophy, ideas about anger • Juno, anger of • Jupiter, anger of • Lucilius, and anger • Odysseus, hindered by wrath of Poseidon • On Controlling Anger (Plutarch) • Peripatetic philosophy, approval of anger • Seneca, De ira • Seneca, view of anger • Stoic philosophy, view of anger • Troy/Trojans, victims of Juno’s anger • Turnus, anger of • Virgil and the Aeneid, anger • Virgil, and ira • anger • anger control discourse, Stoic therapy • anger of Achilles • anger, Epicurean view • anger, Stoic view • anger, and invidia • anger, and women • anger, as “first†emotion • anger, divine • anger, in Greek novel • anger, in Roman epic • anger, of Caesar • anger, symptoms of • emotions, anger, wrath (ira, mênis) • epic, anger in • ethical qualities, anger, wrath (ira, mênis) • fear, and anger • furor • furor, amorous • furor/furere • furor/μανία • invidia, and anger • ira • ira/irasci, divine • ira/irasci, of Caesar • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 36, 86, 92, 93, 132, 133, 134, 163; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 167, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 236, 238, 239, 249, 255, 259, 261, 264, 268, 270, 274, 275; Cairns (1989), Virgil's Augustan Epic. 26, 27, 33, 39, 52, 68, 69, 70, 71, 74, 75, 76, 77, 78, 80, 82, 83, 84; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 102; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 14, 44, 46, 50, 53, 55, 63, 72, 80, 116, 119, 122, 144, 161, 162, 163, 164, 165, 166, 203, 230, 242, 250, 252, 254, 267, 269, 270, 272, 274, 282, 285, 288, 290; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 48, 126; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 115; Gorain (2019), Language in the Confessions of Augustine, 106; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 90; Keane (2015), Juvenal and the Satiric Emotions, 40, 81; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 92, 185; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 276; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 584, 588, 597
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1.1 Arma virumque cano, Troiae qui primus ab oris
1.3 litora, multum ille et terris iactatus et alto 1.4 vi superum saevae memorem Iunonis ob iram;
1.12 Urbs antiqua fuit, Tyrii tenuere coloni,
1.13 Karthago, Italiam contra Tiberinaque longe
1.14 ostia, dives opum studiisque asperrima belli;
1.15 quam Iuno fertur terris magis omnibus unam
1.17 hic currus fuit; hoc regnum dea gentibus esse,
1.18 si qua fata sit, iam tum tenditque fovetque.
1.19 Progeniem sed enim Troiano a sanguine duci 1.20 audierat, Tyrias olim quae verteret arces; 1.21 hinc populum late regem belloque superbum 1.22 venturum excidio Libyae: sic volvere Parcas. 1.23 Id metuens, veterisque memor Saturnia belli, 1.24 prima quod ad Troiam pro caris gesserat Argis— 1.25 necdum etiam causae irarum saevique dolores 1.26 exciderant animo: manet alta mente repostum 1.27 iudicium Paridis spretaeque iniuria formae, 1.28 et genus invisum, et rapti Ganymedis honores. 1.29 His accensa super, iactatos aequore toto
1.30 Troas, reliquias Danaum atque immitis Achilli,
1.31 arcebat longe Latio, multosque per annos
1.32 errabant, acti fatis, maria omnia circum.
1.57 sceptra tenens, mollitque animos et temperat iras.
1.65 Aeole, namque tibi divom pater atque hominum rex 1.66 et mulcere dedit fluctus et tollere vento,
1.76 Aeolus haec contra: Tuus, O regina, quid optes
1.92 Extemplo Aeneae solvuntur frigore membra:
1.347 Pygmalion, scelere ante alios immanior omnes.
1.348 Quos inter medius venit furor. Ille Sychaeum
1.349 impius ante aras, atque auri caecus amore,
1.361 conveniunt, quibus aut odium crudele tyranni
1.362 aut metus acer erat; navis, quae forte paratae,
2.42 et procul: O miseri, quae tanta insania, cives?
2.314 Arma amens capio; nec sat rationis in armis, 2.315 sed glomerare manum bello et concurrere in arcem 2.316 cum sociis ardent animi; furor iraque mentem 2.317 praecipitant, pulchrumque mori succurrit in armis.
2.428 dis aliter visum; pereunt Hypanisque Dymasque 2.589 cum mihi se, non ante oculis tam clara, videndam
2.591 alma parens, confessa deam, qualisque videri 2.592 caelicolis et quanta solet, dextraque prehensum 2.593 continuit, roseoque haec insuper addidit ore: 2.594 Nate, quis indomitas tantus dolor excitat iras? 2.595 Quid furis, aut quonam nostri tibi cura recessit? 2.596 Non prius aspicies, ubi fessum aetate parentem 2.597 liqueris Anchisen; superet coniunxne Creüsa, 2.598 Ascaniusque puer? Quos omnes undique Graiae 2.599 circum errant acies, et, ni mea cura resistat, 2.600 iam flammae tulerint inimicus et hauserit ensis. 2.603 has evertit opes sternitque a culmine Troiam.
2.605 mortalis hebetat visus tibi et umida circum
2.608 hic, ubi disiectas moles avolsaque saxis 2.609 saxa vides mixtoque undantem pulvere fumum.
2.611 fundamenta quatit, totamque a sedibus urbem 2.612 eruit; hic Iuno Scaeas saevissima portas 2.613 prima tenet, sociumque furens a navibus agmen 2.614 ferro accincta vocat. 2.615 Iam summas arces Tritonia, respice, Pallas 2.616 insedit, nimbo effulgens et Gorgone saeva. 2.617 Ipse pater Danais animos viresque secundas
2.622 Adparent dirae facies inimicaque Troiae 2.623 numina magna deum.
4.68 Uritur infelix Dido, totaque vagatur
4.279 At vero Aeneas aspectu obmutuit amens,
4.300 Saevit inops animi, totamque incensa per urbem
4.305 Dissimulare etiam sperasti, perfide, tantum 4.306 posse nefas, tacitusque mea decedere terra? 4.307 Nec te noster amor, nec te data dextera quondam, 4.308 nec moritura tenet crudeli funere Dido?
4.338 speravi—ne finge—fugam, nec coniugis umquam 4.339 praetendi taedas, aut haec in foedera veni. 4.341 auspiciis et sponte mea componere curas, 4.342 urbem Troianam primum dulcisque meorum 4.343 reliquias colerem, Priami tecta alta manerent, 4.344 et recidiva manu posuissem Pergama victis.
4.361 Italiam non sponte sequor.
4.376 Heu furiis incensa feror! Nunc augur Apollo,
5.292 invitat pretiis animos, et praemia ponit.
5.299 alter ab Arcadio Tegeaeae sanguine gentis;
5.485 Protinus Aeneas celeri certare sagitta 5.486 invitat qui forte velint, et praemia ponit, 5.487 ingentique manu malum de nave Seresti 5.488 erigit, et volucrem traiecto in fune columbam, 5.489 quo tendant ferrum, malo suspendit ab alto. 5.490 Convenere viri, deiectamque aerea sortem 5.491 accepit galea; et primus clamore secundo 5.492 Hyrtacidae ante omnes exit locus Hippocoöntis; 5.493 quem modo navali Mnestheus certamine victor 5.494 consequitur, viridi Mnestheus evinctus oliva. 5.495 Tertius Eurytion, tuus, o clarissime, frater, 5.496 Pandare, qui quondam, iussus confundere foedus, 5.497 in medios telum torsisti primus Achivos. 5.498 Extremus galeaque ima subsedit Acestes, 5.499 ausus et ipse manu iuvenum temptare laborem. 5.500 Tum validis flexos incurvant viribus arcus 5.501 pro se quisque viri, et depromunt tela pharetris. 5.502 Primaque per caelum, nervo stridente, sagitta 5.503 Hyrtacidae iuvenis volucres diverberat auras; 5.504 et venit, adversique infigitur arbore mali. 5.505 Intremuit malus, timuitque exterrita pennis 5.506 ales, et ingenti sonuerunt omnia plausu. 5.507 Post acer Mnestheus adducto constitit arcu, 5.508 alta petens, pariterque oculos telumque tetendit. 5.509 Ast ipsam miserandus avem contingere ferro 5.510 non valuit: nodos et vincula linea rupit, 5.511 quis innexa pedem malo pendebat ab alto: 5.512 illa notos atque alta volans in nubila fugit. 5.513 Tum rapidus, iamdudum arcu contenta parato 5.514 tela tenens, fratrem Eurytion in Pota vocavit, 5.515 iam vacuo laetam caelo speculatus, et alis 5.516 plaudentem nigra figit sub nube columbam. 5.517 Decidit exanimis, vitamque reliquit in astris 5.518 aetheriis, fixamque refert delapsa sagittam. 5.519 Amissa solus palma superabat Acestes; 5.520 qui tamen aerias telum contendit in auras, 5.521 ostentans artemque pater arcumque sotem. 5.522 Hic oculis subito obicitur magnoque futurum 5.523 augurio monstrum; docuit post exitus ingens, 5.524 seraque terrifici cecinerunt omina vates. 5.525 Namque volans liquidis in nubibus arsit harundo, 5.526 signavitque viam flammis, tenuisque recessit 5.527 consumpta in ventos, caelo ceu saepe refixa 5.528 transcurrunt crinemque volantia sidera ducunt. 5.529 Attonitis haesere animis, superosque precati 5.530 Trinacrii Teucrique viri; nec maximus omen 5.531 abnuit Aeneas; sed laetum amplexus Acesten 5.532 muneribus cumulat magnis, ac talia fatur: 5.533 Sume, pater; nam te voluit rex magnus Olympi 5.534 talibus auspiciis exsortem ducere honores. 5.535 Ipsius Anchisae longaevi hoc munus habebis, 5.536 cratera impressum signis, quem Thracius olim 5.537 Anchisae genitori in magno munere Cisseus 5.538 ferre sui dederat monumentum et pignus amoris. 5.539 Sic fatus cingit viridanti tempora lauro, 5.540 et primum ante omnes victorem appellat Acesten. 5.541 Nec bonus Eurytion praelato invidit honori, 5.542 quamvis solus avem caelo deiecit ab alto.
6.793 saecula qui rursus Latio regnata per arva
6.809 sacra ferens? Nosco crines incanaque menta 6.810 regis Romani, primus qui legibus urbem 6.811 fundabit, Curibus parvis et paupere terra 6.812 missus in imperium magnum. Cui deinde subibit,
7.64 Huius apes summum densae (mirabile dictu),
7.312 flectere si nequeo superos, Acheronta movebo.
7.377 immensam sine more furit lymphata per urbem.
7.392 Fama volat, furiisque accensas pectore matres
7.447 deriguere oculi: tot Erinys sibilat hydris 7.448 tantaque se facies aperit; tum flammea torquens 7.449 lumina cunctantem et quaerentem dicere plura 7.450 reppulit et geminos erexit crinibus anguis 7.451 verberaque insonuit rabidoque haec addidit ore: 7.452 En ego victa situ, quam veri effeta senectus' '7.456 Sic effata facem iuveni coniecit et atro 7.457 lumine fumantis fixit sub pectore taedas. 7.458 Olli somnum ingens rumpit pavor, ossaque et artus 7.459 perfundit toto proruptus corpore sudor; 7.460 arma amens fremit, arma toro tectisque requirit; 7.461 saevit amor ferri et scelerata insania belli, 7.462 ira super: magno veluti cum flamma sonore
7.474 hunc atavi reges, hunc claris dextera factis.
7.648 contemptor divom Mezentius agminaque armat.
7.649 Filius huic iuxta Lausus, quo pulchrior alter
7.783 Ipse inter primos praestanti corpore Turnus 7.784 vertitur arma tenens et toto vertice supra est. 7.785 Cui triplici crinita iuba galea alta Chimaeram 7.786 sustinet, Aetnaeos efflantem faucibus ignis: 7.787 tam magis illa fremens et tristibus effera flammis, 7.788 quam magis effuso crudescunt sanguine pugnae. 7.789 At levem clipeum sublatis cornibus Io 7.790 auro insignibat, iam saetis obsita, iam bos 7.791 (argumentum ingens), et custos virginis Argus 7.792 caelataque amnem fundens pater Inachus urna.
8.5 coniurat trepido Latium saevitque iuventus
8.29 Aeneas, tristi turbatus pectora bello, 8.48 8.49
8.51 Arcades his oris, genus a Pallante profectum,
8.52 qui regem Euandrum comites, qui signa secuti,
8.53 delegere locum et posuere in montibus urbem
8.54 Pallantis proavi de nomine Pallanteum.
8.185 rex Euandrus ait: Non haec sollemnia nobis, 8.186 has ex more dapes, hanc tanti numinis aram
8.219 Hic vero Alcidae furiis exarserat atro
8.244 infernas reseret sedes et regna recludat
8.256 Non tulit Alcides animis seque ipse per ignem
8.299 arduus arma tenens; non te rationis egentem
8.470 Maxume Teucrorum ductor, quo sospite numquam
8.471 res equidem Troiae victas aut regna fatebor,
8.472 nobis ad belli auxilium pro nomine tanto
8.473 exiguae vires: hinc Tusco claudimur amni,
8.474 hinc Rutulus premit et murum circumsonat armis.
8.475 Sed tibi ego ingentis populos opulentaque regnis
8.476 iungere castra paro, quam fors inopina salutem
8.477 ostentat: fatis huc te poscentibus adfers.
8.478 Haud procul hinc saxo incolitur fundata vetusto
8.479 urbis Agyllinae sedes, ubi Lydia quondam 8.480 gens, bello praeclara, iugis insedit Etruscis. 8.481 Hanc multos florentem annos rex deinde superbo 8.482 imperio et saevis tenuit Mezentius armis. 8.483 Quid memorem infandas caedes, quid facta tyranni 8.484 effera? Di capiti ipsius generique reservent! 8.485 Mortua quin etiam iungebat corpora vivis 8.486 componens manibusque manus atque oribus ora, 8.487 tormenti genus, et sanie taboque fluentis 8.488 complexu in misero longa sic morte necabat. 8.489 at fessi tandem cives infanda furentem 8.490 armati circumsistunt ipsumque domumque, 8.491 obtruncant socios, ignem ad fastigia iactant. 8.492 Ille inter caedem Rutulorum elapsus in agros 8.493 confugere et Turni defendier hospitis armis. 8.494 Ergo omnis furiis surrexit Etruria iustis: 8.495 regem ad supplicium praesenti Marte reposcunt. 8.496 his ego te, Aenea, ductorem milibus addam. 8.497 Toto namque fremunt condensae litore puppes 8.498 Signaque ferre iubent; retinet longaevus haruspex 8.499 fata canens, O Maeoniae delecta iuventus,
8.500 flos veterum virtusque virum, quos iustus in hostem
8.501 fert dolor et merita accendit Mezentius ira,
8.502 nulli fas Italo tantam subiungere gentem:
8.503 externos optate duces; tum Etrusca resedit
8.504 hoc acies campo, monitis exterrita divom.
8.505 Ipse oratores ad me regnique coronam
8.506 cum sceptro misit mandatque insignia Tarchon,
8.507 succedam castris Tyrrhenaque regna capessam.
8.508 Sed mihi tarda gelu saeclisque effeta senectus
8.509 invidet imperium seraeque ad fortia vires.
8.510 natum exhortarer, ni mixtus matre Sabella
8.511 hinc partem patriae traheret. Tu, cuius et annis
8.512 et generi fatum indulgent, quem numina poscunt,
8.513 ingredere, o Teucrum atque Italum fortissime ductor.
8.514 hunc tibi praeterea, spes et solacia nostri,
8.515 Pallanta adiungam; sub te tolerare magistro
8.516 militiam et grave Martis opus, tua cernere facta
8.517 adsuescat primis et te miretur ab annis.
8.518 Arcadas huic equites bis centum, robora pubis
8.519 lecta dabo totidemque suo tibi nomine Pallas.
8.520 Vix ea fatus erat, defixique ora tenebant
8.521 Aeneas Anchisiades et fidus Achates
8.522 multaque dura suo tristi cum corde putabant,
8.523 ni signum caelo Cytherea dedisset aperto.
8.537 Heu quantae miseris caedes Laurentibus instant;
8.538 quas poenas mihi, Turne, dabis; quam multa sub undas
8.539 scuta virum galeasque et fortia corpora volves,
8.622 sanguineam ingentem, qualis cum caerula nubes 8.623 solis inardescit radiis longeque refulget;
8.702 et scissa gaudens vadit Discordia palla, 8.703 quam cum sanguineo sequitur Bellona flagello.
9.44 Ergo etsi conferre manum pudor iraque monstrat,
9.62 balatum exercent, ille asper et improbus ira 9.63 saevit in absentis, collecta fatigat edendi
9.66 ignescunt irae, duris dolor ossibus ardet.
9.327 Rex idem et regi Turno gratissimus augur,
9.342 nec minor Euryali caedes; incensus et ipse 9.343 perfurit ac multam in medio sine nomine plebem,
9.369 ibant et Turno regi responsa ferebant,
9.424 ibat in Euryalum. Tum vero exterritus, amens
9.478 scissa comam, muros amens atque agmina cursu
10.2 conciliumque vocat divom pater atque hominum rex
10.37 quid tempestatum regem ventosque furentis 10.38 Aeolia excitos aut actam nubibus Irim?
10.41 Allecto, medias Italum bacchata per urbes. 10.42 Nil super imperio moveor: speravimus ista, 10.43 dum fortuna fuit; vincant quos vincere mavis. 10.44 Si nulla est regio, Teucris quam det tua coniunx
10.62 da, pater, Iliacos Teucris.
10.104 Accipite ergo animis atque haec mea figite dicta.
10.112 fortunamque ferent. Rex Iuppiter omnibus idem. 10.113 Fata viam invenient. Stygii per flumina fratris,
10.433 tela manusque sinit. Hinc Pallas instat et urget,
10.435 egregii forma, sed quis Fortuna negarat 10.436 in patriam reditus. Ipsos concurrere passus
10.513 Proxima quaeque metit gladio latumque per agmen
10.517 tunc adiit, dextraeque datae. Sulmone creatos 10.518 quattuor hic iuvenes, totidem, quos educat Ufens, 10.519 viventis rapit, inferias quos immolet umbris 10.520 captivoque rogi perfundat sanguine flammas.
10.532 natis parce tuis. Belli commercia Turnus
10.552 obvius ardenti sese obtulit. Ille reducta
11.29 Sic ait inlacrimans recipitque ad limina gressum,
11.41 cuspidis Ausoniae, lacrimis ita fatur obortis. 11.42 Tene, inquit, miserande puer, cum laeta veniret, 11.43 invidit Fortuna mihi, ne regna videres 11.44 nostra neque ad sedes victor veherere paternas? 11.45 Non haec Evandro de te promissa parenti 11.46 discedens dederam, cum me complexus euntem 11.47 mitteret in magnum imperium metuensque moneret 11.48 acris esse viros, cum dura proelia gente. 11.49 Et nunc ille quidem spe multum captus ii
11.51 nos iuvenem exanimum et nil iam caelestibus ullis 11.52 debentem vano maesti comitamur honore. 11.53 Infelix, nati funus crudele videbis! 11.54 Hi nostri reditus expectatique triumphi! 11.55 Haec mea magna fides! At non, Evandre, pudendis 11.56 vulneribus pulsum adspicies nec sospite dirum 1
1.57 optabis nato funus pater. Ei mihi, quantum 11.58 praesidium Ausonia et quantum tu perdis, Iule!
11.81 Vinxerat et post terga manus, quos mitteret umbris 11.82 inferias, caeso sparsuros sanguine flammas,
11.96 Nos alias hinc ad lacrimas eadem horrida belli 11.97 fata vocant: salve aeternum mihi, maxime Palla,
11.425 Multa dies variisque labor mutabilis aevi 11.426 rettulit in melius, multos alterna revisens 11.427 lusit et in solido rursus Fortuna locavit.
11.429 at Messapus erit felixque Tolumnius et quos
12.107 Nec minus interea maternis saevos in armis 12.108 Aeneas acuit Martem et se suscitat ira, 12.109 oblato gaudens componi foedere bellum,
12.313 Quo ruitis? Quaeve ista repens discordia surgit? 12.792 adloquitur fulva pugnas de nube tuentem: 12.793 Qua iam finis erit, coniunx? Quid denique restat? 12.794 Indigetem Aenean scis ipsa et scire fateris 12.795 deberi caelo fatisque ad sidera tolli. 12.796 Quid struis, aut qua spe gelidis in nubibus haeres? 12.797 Mortalin decuit violari volnere divom, 12.798 aut ensem (quid enim sine te Iuturna valeret?)
12.804 Troianos potuisti, infandum adcendere bellum, 12.805 deformare domum et luctu miscere hymenaeos: 12.806 ulterius temptare veto. Sic Iuppiter orsus; 12.807 sic dea submisso contra Saturnia voltu: 12.808 Ista quidem quia nota mihi tua, magne, voluntas,
12.811 digna indigna pati, sed flammis cincta sub ipsa
12.814 suasi et pro vita maiora audere probavi, 12.815 non ut tela tamen, non ut contenderet arcum:
12.817 una superstitio superis quae reddita divis. 12.818 Et nunc cedo equidem pugnasque exosa relinquo. 12.819 Illud te, nulla fati quod lege tenetur,
12.821 cum iam conubis pacem felicibus, esto, 12.822 component, cum iam leges et foedera iungent, 12.823 ne vetus indigenas nomen mutare Latinos 12.824 neu Troas fieri iubeas Teucrosque vocari 12.825 aut vocem mutare viros aut vertere vestem. 12.826 Sit Latium, sint Albani per saecula reges, 12.827 sit Romana potens Itala virtute propago: 12.829 Olli subridens hominum rerumque repertor 12.830 Es germana Iovis Saturnique altera proles: 12.831 irarum tantos volvis sub pectore fluctus. 12.832 Verum age et inceptum frustra submitte furorem 12.833 do quod vis, et me victusque volensque remitto.
12.835 utque est nomen erit; commixti corpore tantum 12.836 subsident Teucri. Morem ritusque sacrorum 12.837 adiciam faciamque omnis uno ore Latinos. 12.838 Hinc genus Ausonio mixtum quod sanguine surget, 12.839 supra homines, supra ire deos pietate videbis,
12.841 Adnuit his Iuno et mentem laetata retorsit. 12.842 Interea excedit caelo nubemque relinquit.
12.895 dicta, ferox: di me terrent et Iuppiter hostis. 12.941 coeperat, infelix umero cum apparuit alto 12.942 balteus et notis fulserunt cingula bullis 12.943 Pallantis pueri, victum quem volnere Turnus 12.944 straverat atque umeris inimicum insigne gerebat. 12.945 Ille, oculis postquam saevi monimenta doloris 12.946 exuviasque hausit, furiis accensus et ira 12.947 terribilis, Tune hinc spoliis indute meorum 12.948 eripiare mihi? Pallas te hoc volnere, Pallas 12.949 immolat et poenam scelerato ex sanguine sumit, 12.950 hoc dicens ferrum adverso sub pectore condit 12.951 fervidus. Ast illi solvuntur frigore membra 12.952 vitaque cum gemitu fugit indignata sub umbras.'' None | sup>
1.1 Arms and the man I sing, who first made way,
1.3 to Italy, the blest Lavinian strand. 1.4 Smitten of storms he was on land and sea
1.12 O Muse, the causes tell! What sacrilege,
1.13 or vengeful sorrow, moved the heavenly Queen
1.14 to thrust on dangers dark and endless toil ' "
1.15 a man whose largest honor in men's eyes " 1.17 In ages gone an ancient city stood—
1.18 Carthage, a Tyrian seat, which from afar
1.19 made front on Italy and on the mouths ' "1.20 of Tiber 's stream; its wealth and revenues " '1.21 were vast, and ruthless was its quest of war. ' "1.22 'T is said that Juno, of all lands she loved, " "1.23 most cherished this,—not Samos ' self so dear. " '1.24 Here were her arms, her chariot; even then ' "1.25 a throne of power o'er nations near and far, " "1.26 if Fate opposed not, 't was her darling hope " "1.27 to 'stablish here; but anxiously she heard " '1.28 that of the Trojan blood there was a breed 1.29 then rising, which upon the destined day ' "
1.30 hould utterly o'erwhelm her Tyrian towers, " 1.31 a people of wide sway and conquest proud ' "
1.32 hould compass Libya 's doom;—such was the web " 1.57 of what I will, nor turn the Teucrian King
1.65 Her foe, from his pierced breast out-breathing fire, 1.66 in whirlwind on a deadly rock she flung. ' "
1.76 o'er warring winds and loud concourse of storms. " 1.92 to calm the waters or with winds upturn,
1.347 with such a look as clears the skies of storm
1.348 chastely his daughter kissed, and thus spake on:
1.349 “Let Cytherea cast her fears away!
1.361 and sacred laws shall be a mighty bond
1.362 about his gathered people. Summers three
2.42 Others, all wonder, scan the gift of doom
2.314 eized now on every heart. “ of his vast guilt 2.315 Laocoon,” they say, “receives reward; 2.316 for he with most abominable spear 2.317 did strike and violate that blessed wood.
2.428 defensive gather. Frenzy and vast rage 2.589 There we beheld the war-god unconfined;
2.591 or, with shields tortoise-back, the gates assailed. 2.592 Ladders were on the walls; and round by round, 2.593 up the huge bulwark as they fight their way, 2.594 the shielded left-hand thwarts the falling spears, 2.595 the right to every vantage closely clings. 2.596 The Trojans hurl whole towers and roof-tops down 2.597 upon the mounting foe; for well they see 2.598 that the last hour is come, and with what arms 2.599 the dying must resist. Rich gilded beams, 2.600 with many a beauteous blazon of old time, 2.603 Thus were our hearts inflamed to stand and strike
2.605 bring succor, and renew their vanquished powers.
2.608 and exit rearward; hither, in the days 2.609 before our fall, the lone Andromache ' "
2.611 in quest of Priam and her husband's kin. " '2.612 This way to climb the palace roof I flew, 2.613 where, desperate, the Trojans with vain skill 2.614 hurled forth repellent arms. A tower was there, 2.615 reared skyward from the roof-top, giving view ' "2.616 of Troy 's wide walls and full reconnaissance " "2.617 of all Achaea 's fleets and tented field; " 2.622 It fell with instantaneous crash of thunder 2.623 along the Danaan host in ruin wide.
4.68 how far may not our Punic fame extend
4.279 the filthy goddess spread; and soon she hied
4.300 hoot forth blind fire to terrify the soul
4.305 by hospitable grant! She dares disdain 4.306 our proffered nuptial vow. She has proclaimed 4.307 Aeneas partner of her bed and throne. 4.308 And now that Paris, with his eunuch crew, ' "
4.338 the land Lavinian and Ausonia's sons. " '4.339 Let him to sea! Be this our final word: 4.341 He spoke. The god a prompt obedience gave ' "4.342 to his great sire's command. He fastened first " '4.343 those sandals of bright gold, which carry him ' "4.344 aloft o'er land or sea, with airy wings " "
4.361 the speed of Mercury's well-poising wing; " 4.376 flowed purple from his shoulder, broidered fair
5.292 where her safe house and pretty nestlings lie,
5.299 fought with the breakers, desperately shouting
5.485 Straightway, in all his pride of giant strength, 5.486 Dares Ioomed up, and wondering murmurs ran 5.487 along the gazing crowd; for he alone 5.488 was wont to match with Paris, he it was 5.489 met Butes, the huge-bodied champion 5.490 boasting the name and race of Amycus, 5.491 Bythinian-born; him felled he at a blow, 5.492 and stretched him dying on the tawny sand. 5.493 Such Dares was, who now held high his head, 5.494 fierce for the fray, bared both his shoulders broad, 5.495 lunged out with left and right, and beat the air. 5.496 Who shall his rival be? of all the throng 5.497 not one puts on the gauntlets, or would face ' "5.498 the hero's challenge. Therefore, striding forth, " '5.499 believing none now dare but yield the palm, 5.500 he stood before Aeneas, and straightway ' "5.501 eized with his left hand the bull's golden horn, " '5.502 and cried, “O goddess-born, if no man dares 5.503 to risk him in this fight, how Iong delay? 5.504 how Iong beseems it I should stand and wait? 5.505 Bid me bear off my prize.” The Trojans all 5.506 murmured assent, and bade the due award 5.507 of promised gift. But with a brow severe 5.508 Acestes to Entellus at his side 5.509 addressed upbraiding words, where they reclined 5.510 on grassy bank and couch of pleasant green: 5.511 “O my Entellus, in the olden days 5.512 bravest among the mighty, but in vain! 5.513 Endurest thou to see yon reward won 5.514 without a blow? Where, prithee, is that god 5.515 who taught thee? Are thy tales of Eryx vain? 5.516 Does all Sicilia praise thee? Is thy roof 5.517 with trophies hung?” The other in reply: 5.518 “My jealous honor and good name yield not 5.519 to fear. But age, so cold and slow to move, 5.520 makes my blood laggard, and my ebbing powers 5.521 in all my body are but slack and chill. 5.522 O, if I had what yonder ruffian boasts— 5.523 my own proud youth once more! I would not ask 5.524 the fair bull for a prize, nor to the lists 5.525 in search of gifts come forth.” So saying, he threw 5.526 into the mid-arena a vast pair 5.527 of ponderous gauntlets, which in former days 5.528 fierce Eryx for his fights was wont to bind 5.529 on hand and arm, with the stiff raw-hide thong. ' "5.530 All marvelled; for a weight of seven bulls' hides " '5.531 was pieced with lead and iron. Dares stared 5.532 astonished, and step after step recoiled; ' "5.533 high-souled Anchises' son, this way and that, " "5.534 turned o'er the enormous coil of knots and thongs; " '5.535 then with a deep-drawn breath the veteran spoke: 5.536 “O, that thy wondering eyes had seen the arms 5.537 of Hercules, and what his gauntlets were! 5.538 Would thou hadst seen the conflict terrible 5.539 upon this self-same shore! These arms were borne ' "5.540 by Eryx . Look; thy brother's!—spattered yet " '5.541 with blood, with dashed-out brains! In these he stood 5.542 when he matched Hercules. I wore them oft
6.793 Some roll huge boulders up; some hang on wheels, ' "
6.809 So spake Apollo's aged prophetess. " '6.810 “Now up and on!” she cried. “Thy task fulfil! 6.811 We must make speed. Behold yon arching doors 6.812 Yon walls in furnace of the Cyclops forged! ' "
7.64 to King Latinus' body no heirs male: " 7.312 from Ilium burning: with this golden bowl
7.377 to mine forevermore (unhappy me!)
7.392 within their prayed-for land delectable,
7.447 to Latium and the lofty walls and towers 7.448 of the Laurentian King. Crouching she sate 7.449 in silence on the threshold of the bower 7.450 where Queen Amata in her fevered soul ' "7.451 pondered, with all a woman's wrath and fear, " '7.452 upon the Trojans and the marriage-suit 7.453 of Turnus. From her Stygian hair the fiend 7.454 a single serpent flung, which stole its way ' "7.455 to the Queen's very heart, that, frenzy-driven, " '7.456 he might on her whole house confusion pour. 7.457 Betwixt her smooth breast and her robe it wound 7.458 unfelt, unseen, and in her wrathful mind 7.459 instilled its viper soul. Like golden chain 7.460 around her neck it twined, or stretched along 7.461 the fillets on her brow, or with her hair 7.462 enwrithing coiled; then on from limb to limb
7.474 that wretch will leave deserted, bearing far
7.648 now roused this wanderer in their ravening chase,
7.649 as, drifted down-stream far from home it lay, ' "
7.783 and on th' unheeding air: “Alas,” said he, " '7.784 “My doom is shipwreck, and the tempest bears 7.785 my bark away! O wretches, your own blood 7.786 hall pay the forfeit for your impious crime. 7.787 O Turnus! O abominable deed! 7.788 Avenging woes pursue thee; to deaf gods 7.789 thy late and unavailing prayer shall rise. 7.790 Now was my time to rest. But as I come ' "7.791 close to my journey's end, thou spoilest me " '7.792 of comfort in my death.” With this the King
8.5 then woke each warrior soul; all Latium stirred ' "
8.29 Thus the vexed waters at a fountain's brim, " '8.48 “Seed of the gods! who bringest to my shore 8.49 thy Trojan city wrested from her foe,
8.51 and fair Laurentum long have looked for thee.
8.52 Here truly is thy home. Turn not away.
8.53 Here the true guardians of thy hearth shall be.
8.54 Fear not the gathering war. The wrath of Heaven ' "
8.185 was Dardanus; but he, Electra's child, " '8.186 came over sea to Teucria; the sire
8.219 and with a wide-eyed wonder I did view ' "
8.244 Then high-born pages, with the altar's priest, " 8.256 this thankful sacrifice we pay. Behold,
8.299 Swift to the black cave like a gale he flew, ' "
8.470 jove's dread right hand here visibly appears " 8.471 to shake his aegis in the darkening storm,
8.472 the clouds compelling. Yonder rise in view
8.473 two strongholds with dismantled walls, which now
8.474 are but a memory of great heroes gone:
8.475 one father Janus built, and Saturn one;
8.476 their names, Saturnia and Janiculum.” ' "
8.477 'Mid such good parley to the house they came " 8.478 of King Evander, unadorned and plain,
8.479 whence herds of browsing cattle could be seen 8.480 ranging the Forum, and loud-bellowing 8.481 in proud Carinae. As they entered there, 8.482 “Behold,” said he, “the threshold that received 8.483 Alcides in his triumph! This abode 8.484 he made his own. Dare, O illustrious guest, 8.485 to scorn the pomp of power. Shape thy soul ' "8.486 to be a god's fit follower. Enter here, " '8.487 and free from pride our frugal welcome share.” ' "8.488 So saying, 'neath his roof-tree scant and low " '8.489 he led the great Aeneas, offering him 8.490 a couch of leaves with Libyan bear-skin spread. 8.491 Now night drew near, enfolding the wide world 8.492 in shadowy wings. But Venus, sore disturbed, 8.493 vexed not unwisely her maternal breast, ' "8.494 fearing Laurentum's menace and wild stir " '8.495 of obstinate revolt, and made her plea 8.496 to Vulcan in their nuptial bower of gold, 8.497 outbreathing in the music of her words 8.498 celestial love: “When warring Argive kings ' "8.499 brought ruin on Troy 's sacred citadel " 8.500 and ramparts soon to sink in hostile flames,
8.501 I asked not thee to help that hopeless woe,
8.502 nor craved thy craft and power. For, dearest lord,
8.503 I would not tax in vain shine arduous toil, ' "
8.504 though much to Priam's children I was bound, " 8.505 and oft to see Aeneas burdened sore
8.506 I could but weep. But now by will of Jove
8.507 he has found foothold in Rutulian lands.
8.508 Therefore I come at last with lowly suit
8.509 before a godhead I adore, and pray
8.510 for gift of arms,—a mother for her son.
8.511 Thou wert not unrelenting to the tears ' "
8.512 of Nereus' daughter or Tithonus' bride. "
8.513 Behold what tribes conspire, what cities strong
8.514 behind barred gates now make the falchion keen
8.515 to ruin and blot out both me and mine!”
8.516 So spake the goddess, as her arms of snow
8.517 around her hesitating spouse she threw
8.518 in tender, close embrace. He suddenly ' "
8.519 knew the familiar fire, and o'er his frame " 8.520 its wonted ardor unresisted ran,
8.521 wift as the glittering shaft of thunder cleaves
8.522 the darkened air and on from cloud to cloud
8.523 the rift of lightning runs. She, joyful wife;
8.537 I offer thee. No more in anxious prayer ' "
8.538 distrust thy beauty's power.” So saying, he gave " 8.539 embrace of mutual desire, and found
8.622 in hand-clasp and good-morrow, taking seats 8.623 in midcourt of the house, and give the hour
8.702 a thunder-peal and flash of quivering fire 8.703 tumultuous broke, as if the world would fall,
9.44 from lofty outpost: “O my countrymen,
9.62 dappled with white he rode; a crimson plume 9.63 flamed over his golden helmet. “Who,” he cries,
9.66 a javelin, provoking instant war:
9.327 Princes of Teucria, with impartial mind,
9.342 where we have hunted all day long and know 9.343 each winding of yon river.” Then uprose ' "
9.369 and ancient wine-bowl, Tyrian Dido's token. " 9.424 from a slain lion; good Aletes gave
9.478 aw every stroke, and crouched in craven fear
10.2 threw wide its portals, and in conclave fair
10.37 from his Aetolian Arpi wrathful speeds 10.38 a Diomed. I doubt not that for me
10.41 unblest and unapproved the Trojans came 10.42 to Italy, for such rebellious crime 10.43 give them their due, nor lend them succor, thou, 10.44 with thy strong hand! But if they have obeyed
10.62 unto the Teucrian people,—O my sire,
10.104 on his hereditary earth, the son
10.112 make menace of grim steel. Thy power one day 10.113 ravished Aeneas from his Argive foes,
10.433 to death were hurled, while with their knotted clubs
10.435 Herculean weapons, nor their mighty hands, 10.436 or that Melampus was their sire, a peer
10.513 yon lands are all too small. Ha! Shall we steer
10.517 by evil stars; whom, as he tried to lift 10.518 a heavy stone, the shaft of Pallas pierced 10.519 where ribs and spine divide: backward he drew 10.520 the clinging spear; But Hisbo from above
10.532 cruel unlikeness Pallas wrought; thy head ' "
10.552 grim Vulcan's serried flames; from some high seat " 11.29 our comrades fallen; for no honor else
11.41 under less happy omens set to guard 11.42 his darling child. Around him is a throng 11.43 of slaves, with all the Trojan multitude, 11.44 and Ilian women, who the wonted way ' "11.45 let sorrow's tresses loosely flow. When now " '11.46 Aeneas to the lofty doors drew near, 11.47 all these from smitten bosoms raised to heaven ' "11.48 a mighty moaning, till the King's abode " '11.49 was loud with anguish. There Aeneas viewed
11.51 the smooth young breast that bore the gaping wound 11.52 of that Ausonian spear, and weeping said: ' "11.53 “Did Fortune's envy, smiling though she came, " '11.54 refuse me, hapless boy, that thou shouldst see 11.55 my throne established, and victorious ride ' "11.56 beside me to thy father's house? Not this " '1
1.57 my parting promise to thy King and sire, 11.58 Evander, when with friendly, fond embrace
11.81 for grief so great, but due that mournful sire. 11.82 Some busy them to build of osiers fine ' "
11.96 the sad prince o'er the youthful body threw " '11.97 for parting gift; and with the other veiled
11.425 confirmed by free and equitable league, 11.426 and full alliance with our kingly power. 11.427 Let them abide there, if it please them so,
11.429 for other land or people yearn, and fate
12.107 Make me no sad farewells, as I depart ' "12.108 to the grim war-god's game! Can Turnus' hand " "12.109 delay death's necessary coming? Go, " 12.313 dejectedly drew near the place of prayer, ' "12.792 ome would give o'er the city and fling wide " '12.793 its portals to the Trojan, or drag forth 12.794 the King himself to parley; others fly 12.795 to arms, and at the rampart make a stand. ' "12.796 'T is thus some shepherd from a caverned crag " '12.797 tirs up the nested bees with plenteous fume 12.798 of bitter smoke; they, posting to and fro,
12.802 noise and confusion ring; the fatal cloud
12.804 But now a new adversity befell 12.805 the weary Latins, which with common woe 12.806 hook the whole city to its heart. The Queen, 12.807 when at her hearth she saw the close assault 12.808 of enemies, the walls beset, and fire
12.811 with Turnus leading,—she, poor soul, believed
12.814 against herself, the guilty chief and cause 12.815 of all this ill; and, babbling her wild woe
12.817 and with her own hand from the rafter swung 12.818 a noose for her foul death. The tidings dire 12.819 among the moaning wives of Latium spread,
12.821 her rose-red cheek and hyacinthine hair. 12.822 Then all her company of women shrieked 12.823 in anguish, and the wailing echoed far 12.824 along the royal seat; from whence the tale 12.825 of sorrow through the peopled city flew; 12.826 hearts sank; Latinus rent his robes, appalled ' "12.827 to see his consort's doom, his falling throne; " '12.829 Meanwhile the warrior Turnus far afield 12.830 pursued a scattered few; but less his speed, 12.831 for less and less his worn steeds worked his will; 12.832 and now wind-wafted to his straining ear 12.833 a nameless horror came, a dull, wild roar,
12.835 “Alack,” he cried, “what stirs in yonder walls 12.836 uch anguish? Or why rings from side to side 12.837 uch wailing through the city?” Asking so, 12.838 he tightened frantic grasp upon the rein. 12.839 To him his sister, counterfeiting still
12.841 rein, steeds, and chariot, this answer made: 12.842 “Hither, my Turnus, let our arms pursue
12.895 the brunt of battle; round us closely draw ' "12.941 But Sire Aeneas, hearing Turnus' name, " '12.942 down the steep rampart from the citadel 12.943 unlingering tried, all lesser task laid by, 12.944 with joy exultant and dread-thundering arms. ' "12.945 Like Athos ' crest he loomed, or soaring top " '12.946 of Eryx, when the nodding oaks resound, 12.947 or sovereign Apennine that lifts in air 12.948 his forehead of triumphant snow. All eyes 12.949 of Troy, Rutulia, and Italy 12.950 were fixed his way; and all who kept a guard 12.951 on lofty rampart, or in siege below 12.952 were battering the foundations, now laid by ' ' None |
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128. Vergil, Georgics, 2.486, 3.215-3.216, 3.478-3.566, 4.469-4.470, 4.494-4.495, 4.517-4.520, 4.563-4.564
Tagged with subjects: • Augustus, anger • Juno, anger of • Virgil, and ira • anger, divine • emotions, anger, wrath (ira, mênis) • furor • furor, in the course of the plague
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 258; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 295; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 45, 48, 53, 55, 100, 138, 184, 191, 193; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 168; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 337; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 55; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 193, 302
sup>
2.486 flumina amem silvasque inglorius. O ubi campi
3.215 Carpit enim viris paulatim uritque videndo 3.216 femina nec nemorum patitur meminisse nec herbae
3.478 Hic quondam morbo caeli miseranda coorta est 3.479 tempestas totoque autumni incanduit aestu 3.480 et genus omne neci pecudum dedit, omne ferarum, 3.481 corrupitque lacus, infecit pabula tabo. 3.482 Nec via mortis erat simplex, sed ubi ignea venis 3.483 omnibus acta sitis miseros adduxerat artus, 3.484 rursus abundabat fluidus liquor omniaque in se 3.485 ossa minutatim morbo collapsa trahebat. 3.486 Saepe in honore deum medio stans hostia ad aram 3.487 lanea dum nivea circumdatur infula vitta, 3.488 inter cunctantis cecidit moribunda ministros. 3.489 Aut si quam ferro mactaverat ante sacerdos 3.490 inde neque impositis ardent altaria fibris 3.491 nec responsa potest consultus reddere vates, 3.492 ac vix suppositi tinguntur sanguine cultri 3.493 summaque ieiuna sanie infuscatur harena. 3.494 Hinc laetis vituli volgo moriuntur in herbis 3.495 et dulcis animas plena ad praesepia reddunt; 3.496 hinc canibus blandis rabies venit et quatit aegros 3.497 tussis anhela sues ac faucibus angit obesis. 3.498 Labitur infelix studiorum atque immemor herbae 3.499 victor equus fontisque avertitur et pede terram 3.500 crebra ferit; demissae aures, incertus ibidem 3.501 sudor et ille quidem morituris frigidus, aret 3.502 pellis et ad tactum tractanti dura resistit. 3.503 Haec ante exitium primis dant signa diebus; 3.504 sin in processu coepit crudescere morbus, 3.505 tum vero ardentes oculi atque attractus ab alto 3.506 spiritus, interdum gemitu gravis, imaque longo 3.507 ilia singultu tendunt, it naribus ater 3.508 sanguis et obsessas fauces premit aspera lingua. 3.509 Profuit inserto latices infundere cornu 3.510 Lenaeos; ea visa salus morientibus una; 3.511 mox erat hoc ipsum exitio, furiisque refecti 3.512 ardebant ipsique suos iam morte sub aegra, 3.513 di meliora piis erroremque hostibus illum, 3.514 discissos nudis laniabant dentibus artus. 3.515 Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator 3.518 maerentem abiungens fraterna morte iuvencum, 3.519 atque opere in medio defixa relinquit aratra. 3.520 Non umbrae altorum nemorum, non mollia possunt 3.521 prata movere animum, non qui per saxa volutus 3.522 purior electro campum petit amnis; at ima 3.523 solvuntur latera atque oculos stupor urguet inertis 3.524 ad terramque fluit devexo pondere cervix. 3.525 Quid labor aut benefacta iuvant? Quid vomere terras 3.526 invertisse gravis? Atqui non Massica Bacchi 3.527 munera, non illis epulae nocuere repostae: 3.528 frondibus et victu pascuntur simplicis herbae, 3.529 pocula sunt fontes liquidi atque exercita cursu 3.530 flumina, nec somnos abrumpit cura salubris. 3.531 Tempore non alio dicunt regionibus illis 3.532 quaesitas ad sacra boves Iunonis et uris 3.533 imparibus ductos alta ad donaria currus. 3.534 Ergo aegre rastris terram rimantur et ipsis 3.535 unguibus infodiunt fruges montisque per altos 3.536 contenta cervice trahunt stridentia plaustra. 3.537 Non lupus insidias explorat ovilia circum 3.538 nec gregibus nocturnus obambulat; acrior illum 3.539 cura domat; timidi dammae cervique fugaces 3.540 nunc interque canes et circum tecta vagantur. 3.541 Iam maris immensi prolem et genus omne natantum 3.542 litore in extremo, ceu naufraga corpora, fluctus 3.543 proluit; insolitae fugiunt in flumina phocae. 3.544 Interit et curvis frustra defensa latebris 3.545 vipera et attoniti squamis adstantibus hydri. 3.546 Ipsis est aer avibus non aequus et illae 3.547 praecipites alta vitam sub nube relinquunt. 3.548 Praeterea iam nec mutari pabula refert 3.549 artes nocent quaesitaeque; cessere magistri 3.550 Phillyrides Chiron Amythaoniusque Melampus. 3.551 Saevit et in lucem Stygiis emissa tenebris 3.552 pallida Tisiphone Morbos agit ante Metumque, 3.553 inque dies avidum surgens caput altius effert: 3.554 Balatu pecorum et crebris mugitibus amnes 3.555 arentesque sot ripae collesque supini: 3.556 Iamque catervatim dat stragem atque aggerat ipsis 3.557 in stabulis turpi dilapsa cadavera tabo 3.558 donec humo tegere ac foveis abscondere discunt. 3.559 Nam neque erat coriis usus nec viscera quisquam 3.560 aut undis abolere potest aut vincere flamma; 3.561 ne tondere quidem morbo inluvieque peresa 3.562 vellera nec telas possunt attingere putris; 3.563 verum etiam invisos si quis temptarat amictus, 3.564 ardentes papulae atque immundus olentia sudor 3.565 membra sequebatur nec longo deinde moranti 3.566 tempore contactos artus sacer ignis edebat.
4.469 ingressus manesque adiit regemque tremendum 4.470 nesciaque humanis precibus mansuescere corda.
4.494 Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495 quis tantus furor? En iterum crudelia retro
4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres
4.563 Illo Vergilium me tempore dulcis alebat 4.564 Parthenope studiis florentem ignobilis oti,'' None | sup>
2.486 Grim masks of hollowed bark assume, invoke
3.215 But corn-ears with thy hand pluck from the crops. 3.216 Nor shall the brood-kine, as of yore, for thee
3.478 Many there be who from their mothers keep 3.479 The new-born kids, and straightway bind their mouth 3.480 With iron-tipped muzzles. What they milk at dawn, 3.481 Or in the daylight hours, at night they press; 3.482 What darkling or at sunset, this ere morn 3.483 They bear away in baskets—for to town 3.484 The shepherd hies him—or with dash of salt 3.485 Just sprinkle, and lay by for winter use. 3.486 Nor be thy dogs last cared for; but alike 3.487 Swift Spartan hounds and fierce Molossian feed 3.488 On fattening whey. Never, with these to watch, 3.489 Dread nightly thief afold and ravening wolves, 3.490 Or Spanish desperadoes in the rear. 3.491 And oft the shy wild asses thou wilt chase, 3.492 With hounds, too, hunt the hare, with hounds the doe; 3.493 oft from his woodland wallowing-den uprouse 3.494 The boar, and scare him with their baying, and drive,' "3.495 And o'er the mountains urge into the toil" '3.496 Some antlered monster to their chiming cry. 3.497 Learn also scented cedar-wood to burn 3.498 Within the stalls, and snakes of noxious smell 3.499 With fumes of galbanum to drive away. 3.500 oft under long-neglected cribs, or lurk 3.501 A viper ill to handle, that hath fled 3.502 The light in terror, or some snake, that wont' "3.503 'Neath shade and sheltering roof to creep, and shower" '3.504 Its bane among the cattle, hugs the ground, 3.505 Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506 And as he rears defiance, and puffs out 3.507 A hissing throat, down with him! see how low 3.508 That cowering crest is vailed in flight, the while, 3.509 His midmost coils and final sweep of tail 3.510 Relaxing, the last fold drags lingering spires. 3.511 Then that vile worm that in Calabrian glade 3.512 Uprears his breast, and wreathes a scaly back, 3.513 His length of belly pied with mighty spots— 3.514 While from their founts gush any streams, while yet 3.515 With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog 3.518 Crams the black void of his insatiate maw. 3.519 Soon as the fens are parched, and earth with heat 3.520 Is gaping, forth he darts into the dry, 3.521 Rolls eyes of fire and rages through the fields, 3.522 Furious from thirst and by the drought dismayed. 3.523 Me list not then beneath the open heaven 3.524 To snatch soft slumber, nor on forest-ridge 3.525 Lie stretched along the grass, when, slipped his slough, 3.526 To glittering youth transformed he winds his spires, 3.527 And eggs or younglings leaving in his lair, 3.528 Towers sunward, lightening with three-forked tongue. 3.529 of sickness, too, the causes and the sign' "3.530 I'll teach thee. Loathly scab assails the sheep," '3.531 When chilly showers have probed them to the quick, 3.532 And winter stark with hoar-frost, or when sweat 3.533 Unpurged cleaves to them after shearing done, 3.534 And rough thorns rend their bodies. Hence it i 3.535 Shepherds their whole flock steep in running streams, 3.536 While, plunged beneath the flood, with drenched fell, 3.537 The ram, launched free, goes drifting down the tide.' "3.538 Else, having shorn, they smear their bodies o'er" '3.539 With acrid oil-lees, and mix silver-scum 3.540 And native sulphur and Idaean pitch, 3.541 Wax mollified with ointment, and therewith 3.542 Sea-leek, strong hellebores, bitumen black.' "3.543 Yet ne'er doth kindlier fortune crown his toil," '3.544 Than if with blade of iron a man dare lance' "3.545 The ulcer's mouth ope: for the taint is fed" '3.546 And quickened by confinement; while the swain 3.547 His hand of healing from the wound withholds, 3.548 Or sits for happier signs imploring heaven.' "3.549 Aye, and when inward to the bleater's bone" '3.550 The pain hath sunk and rages, and their limb' "3.551 By thirsty fever are consumed, 'tis good" '3.552 To draw the enkindled heat therefrom, and pierce 3.553 Within the hoof-clefts a blood-bounding vein. 3.554 of tribes Bisaltic such the wonted use, 3.555 And keen Gelonian, when to 3.556 He flies, or Getic desert, and quaffs milk 3.557 With horse-blood curdled. Seest one far afield' "3.558 oft to the shade's mild covert win, or pull" '3.559 The grass tops listlessly, or hindmost lag, 3.560 Or, browsing, cast her down amid the plain, 3.561 At night retire belated and alone; 3.562 With quick knife check the mischief, ere it creep 3.563 With dire contagion through the unwary herd. 3.564 Less thick and fast the whirlwind scours the main 3.565 With tempest in its wake, than swarm the plague 3.566 of cattle; nor seize they single lives alone,
4.469 And echoing groves, he went, and, stunned by that 4.470 Stupendous whirl of waters, separate saw
4.494 Armed with which omen she essayed to speak:' "4.495 “In Neptune's gulf Carpathian dwells a seer," 4.517 But when thou hast gripped him fast with hand and gyve, 4.518 Then divers forms and bestial semblance 4.519 Shall mock thy grasp; for sudden he will change 4.520 To bristly boar, fell tigress, dragon scaled,
4.563 Fire and a fearful beast, and flowing stream. 4.564 But when no trickery found a path for flight,'' None |
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129. None, None, nan
Tagged with subjects: • Emotions, Anger/rage • Hercules, and anger • Medea, anger • emotions, anger, wrath (ira, mênis) • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 123; Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 121; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 50; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 585, 592, 595
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130. None, None, nan
Tagged with subjects: • Anger • anger, and status • anger, contexts for interpreting • anger, divine, human • anger, pleasures of • revenge, and anger
Found in books: Keane (2015), Juvenal and the Satiric Emotions, 31; Mueller (2002), Roman Religion in Valerius Maximus, 168; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 68
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131. None, None, nan
Tagged with subjects: • Anger • suicide, anger
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 5, 147
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132. None, None, nan
Tagged with subjects: • Anger • Anger, Attacking Seth • Anger, Wild • Wrath Divine
Found in books: Levison (2023), The Greek Life of Adam and Eve. 125, 127, 836; Stuckenbruck (2007), 1 Enoch 91-108, 74, 253
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133. None, None, nan
Tagged with subjects: • Anger • anger • anger, in oratory • anger, of gods • anger/fury/ire/orge/rage/wrath • heat, as metaphor for anger/passion
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 81; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 161; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 380, 381; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 119; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 14
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