| 1. Hebrew Bible, Proverbs, 8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 192 |
2. Hebrew Bible, Psalms, 8.4-8.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •zeus, cleanthes, hymn Found in books: Potter Suh and Holladay (2021) 633| 8.4. "כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃", 8.5. "מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃", 8.6. "וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃", | 8.4. "When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;", 8.5. "What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?", 8.6. "Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour.", |
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| 3. Hebrew Bible, Genesis, 2-3, 1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 633 |
4. Homer, Iliad, 5.896 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus, cleanthes, hymn Found in books: Potter Suh and Holladay (2021) 633 | 5.896. / Howbeit I will no longer endure that thou shouldest be in pain, for thou art mine offspring, and it was to me that thy mother bare thee; but wert thou born of any other god, thus pestilent as thou art, then long ere this hadst thou been lower than the sons of heaven. |
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| 5. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
6. Aratus Solensis, Phaenomena, 3-4, 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 633| 2. ἄρρητον· μεσταὶ δέ Διὸς πᾶσαι μὲν ἀγυιαί, | |
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| 7. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
8. Cicero, De Finibus, 4.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 25 | 4.14. "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.' |
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9. Cicero, On The Ends of Good And Evil, 4.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 25| 4.14. Sed haec hactenus. nunc videamus, quaeso, de summo bono, quod continet philosophiam, quid tandem attulerit, quam ob rem ab inventoribus tamquam a parentibus dissentiret. hoc igitur loco, quamquam a te, Cato, diligenter est explicatum, finis hic bonorum qui continet del. Bentl., Ern. philosophiam et quis quis ARV quid (d ab alt. m. in ras. ) N qui BE a Stoicis et quem ad modum diceretur, tamen ego quoque exponam, ut perspiciamus, si potuerimus, quidnam a Zenone novi sit allatum. cum enim superiores, e quibus planissime Polemo, secundum naturam vivere summum bonum esse dixissent, dixissent edd. dixisset his verbis tria significari significari BE significare Stoici dicunt, unum eius modi, vivere adhibentem scientiam earum rerum, quae natura evenirent. hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere. | 4.14. "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.' |
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10. Philo of Alexandria, That Every Good Person Is Free, 22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 25 | 22. For he has learnt to disregard all the commands which those most unlawful masters of the soul seek to imposed upon him, out of his admiration and desire for freedom, of which independence and spontaneousness of action are the most especial and inalienable inheritance; and by some persons the poet is praised who composed this iambic-- "No man's a slave who does not fear to Die," as having had an accurate idea of the consequences of such courage; for he conceived that nothing is so calculated to enslave the mind as a fear of death, arising from an excessive desire of living. IV. |
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| 11. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
12. New Testament, 1 Corinthians, 1.30, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 192| 1.30. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. | 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. |
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| 13. Seneca The Younger, De Beneficiis, 1.6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
| 14. New Testament, Galatians, 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
15. New Testament, Philippians, 2.2-2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 192| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, 2.4. μὴ τὰ ἑαυτῶν ἕκαστοι σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι. 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus, |
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16. New Testament, Romans, 6.21, 10.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 25| 6.21. τίνα οὖν καρπὸν εἴχετε τότε ἐφʼ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος· 10.4. τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι. | 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 10.4. For Christ is the end of the law for righteousness to everyone who believes. |
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17. New Testament, Acts, 17.28-17.29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, cleanthes, hymn Found in books: Potter Suh and Holladay (2021) 633| 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν q type="spoken" 17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. | 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. |
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| 18. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 19. Plutarch, On Stoic Self-Contradictions, 1053 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 20. Epictetus, Enchiridion, 1.3, 53.1-53.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
| 21. Epictetus, Discourses, 1.12.24, 1.15.1-1.15.2, 2.2.4, 2.5.8, 2.6.21, 2.17.22, 3.2.16, 3.3.10, 3.3.13, 3.5.7, 3.13.11, 3.19.1, 3.22.42, 4.1.1, 4.1.56-4.1.60, 4.1.76-4.1.79, 4.1.110, 4.1.128-4.1.131, 4.7.10-4.7.11, 4.9.11-4.9.12, 4.13.21-4.13.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
22. Dio Chrysostom, Orations, 12.27, 12.61, 12.74-12.76, 30.26-30.27 (1st cent. CE - missingth cent. CE) Tagged with subjects: •zeus, cleanthes, hymn Found in books: Potter Suh and Holladay (2021) 633 | 12.27. Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; 12.61. For precisely as infant children when torn away from father or mother are filled with terrible longing and desire, and stretch out their hands to their absent parents often in their dreams, so also do men to the gods, rightly loving them for their beneficence and kinship, and being eager in every possible way to be with them and to hold converse with them. Consequently many of the barbarians, because they lack artistic means and find difficulty in employing them, name mountains gods, and unhewn trees, too, and unshapen stones, things which are by no means whatever more appropriate in shape than is the human form. 12.74. But our god is peaceful and altogether gentle, such as befits the guardian of a faction-free and concordant Hellas; and this I, with the aid of my art and of the counsel of the wise and good city of the Eleans have set up â a mild and majestic god in pleasing guise, the Giver of our material and our physical life and of all our blessings, the common Father and Saviour and Guardian of mankind, in so far as it was possible for a mortal man to frame in his mind and to represent the divine and inimitable nature. 12.75. "And consider whether you will not find that the statue is in keeping with all the titles by which Zeus is known. For he alone of the gods is entitled 'Father and King,' 'Protector of Cities,' 'God of Friendship,' and 'God of Comradeship' and also 'Protector of Suppliants,' and 'God of Hospitality,' 'Giver of Increase,' and has countless other titles, all indicative of goodness: he is addressed as 'King' because of his dominion and power; as 'Father,' I think, on account of his solicitude for us and his kindness: as 'Protector of Cities' in that he upholds the law and the common weal; as 'Guardian of the Race' on account of the tie of kinship which unites gods and men; 12.76. as 'God of Friendship' and 'God of Comradeship' because he brings all men together and wills that they be friends of one another and never enemy or foe; as 'Protector of Suppliants' since he inclines his ear and is gracious to men when they pray; as 'God of Refuge' because he gives refuge from evils; as 'God of Hospitality' because we should not be unmindful even of strangers, nor regard any human being as an alien; as 'Giver of Wealth and Increase' since he is the cause of all crops and is the giver of wealth and power. 30.26. "He said, in reciting the praises of Zeus and the other gods, that they are good and love us as being of kin to them. For it is from the gods, he declared, that the race of men is sprung and not from Titans or from Giants. For when they got the universe into their power, they established mankind upon the earth, which was hitherto uninhabited, as a sort of colony made up of their own people, on the basis of inferior honours and felicity, but with the same righteous laws as their own; precisely after the fashion in which great and prosperous cities found the small communities. And I thought that he meant, without expressly adding the proper names, just as Athens colonized Cythnos and Seriphos, or Sparta founded Cythera in ancient times, giving them the same laws as they themselves had. And in these various colonies you may behold copies of the customs and the form of government which their founders enjoy, but all are weak and inferior. 30.27. However, the superiority of the colonizers over their colonies not as great; for in the one case it is the superiority of men over men, whereas the greater excellence of the gods as compared with ourselves is an infinite one. Now, as long as life was but newly established, the gods both visited us in person and sent harmosts, as it were, from their own number at first to look after us, such as Heracles, for example, Dionysus, Perseus, and the others, who, we are told, were the children of the gods, and that the descendants of these were born among us. Afterwards they permitted us to manage for ourselves as best we could. And then it was that sin and injustice began. |
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| 23. Seneca The Younger, De Otio Sapientis (Dialogorum Liber Viii), 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
| 24. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 66 |
| 25. Seneca The Younger, Letters, 37.2-37.3, 41.1-41.2, 54.7, 61.3, 92.11-92.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn •zeus, cleanthes, hymn Found in books: Potter Suh and Holladay (2021) 633; Wilson (2022) 66 |
| 26. Alexander of Aphrodisias, On Mixture, 3.216, 10.224 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 27. Marcus Aurelius Emperor of Rome, Meditations, 3.4, 4.4, 6.44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson (2022) 62 |
| 28. Clement of Alexandria, Miscellanies, 2.487 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 29. Sextus Empiricus, Against Those In The Disciplines, 7.234, 9.71-9.72, 9.110 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
30. Diogenes Laertius, Lives of The Philosophers, 1.109-1.111, 7.40, 7.86-7.87, 7.136, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •zeus, cleanthes, hymn •cleanthes, as author of the hymn •cleanthes, hymn Found in books: Graver (2007) 225; Potter Suh and Holladay (2021) 633; Wilson (2022) 25 | 1.109. 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. 1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. 1.111. The Athenians voted him a talent in money and a ship to convey him back to Crete. The money he declined, but he concluded a treaty of friendship and alliance between Cnossos and Athens.So he returned home and soon afterwards died. According to Phlegon in his work On Longevity he lived one hundred and fifty-seven years; according to the Cretans two hundred and ninety-nine years. Xenophanes of Colophon gives his age as 154, according to hearsay.He wrote a poem On the Birth of the Curetes and Corybantes and a Theogony, 5000 lines in all; another on the building of the Argo and Jason's voyage to Colchis in 6500 lines. 7.40. Philosophy, they say, is like an animal, Logic corresponding to the bones and sinews, Ethics to the fleshy parts, Physics to the soul. Another simile they use is that of an egg: the shell is Logic, next comes the white, Ethics, and the yolk in the centre is Physics. Or, again, they liken Philosophy to a fertile field: Logic being the encircling fence, Ethics the crop, Physics the soil or the trees. Or, again, to a city strongly walled and governed by reason.No single part, some Stoics declare, is independent of any other part, but all blend together. Nor was it usual to teach them separately. Others, however, start their course with Logic, go on to Physics, and finish with Ethics; and among those who so do are Zeno in his treatise On Exposition, Chrysippus, Archedemus and Eudromus. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. |
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31. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 | 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. |
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| 32. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 33. Nemesius, On The Nature of Man, 2.67, 2.70 Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 34. Cleanthes, Hymn To Zeus, None Tagged with subjects: •nan Found in books: Graver (2007) 150 |
| 37. Galen, Medical Introduction, 14.726 Tagged with subjects: •cleanthes, hymn Found in books: Graver (2007) 225 |
| 39. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Graver (2007) 225 |
40. Septuagint, 4 Maccabees, 5.14-5.24 Tagged with subjects: •nan Found in books: Wilson (2022) 192 | 5.14. When the tyrant urged him in this fashion to eat meat unlawfully, Eleazar asked to have a word. 5.15. When he had received permission to speak, he began to address the people as follows: 5.16. We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law. 5.17. Therefore we consider that we should not transgress it in any respect. 5.18. Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 5.19. Therefore do not suppose that it would be a petty sin if we were to eat defiling food; 5.20. to transgress the law in matters either small or great is of equal seriousness, 5.21. for in either case the law is equally despised. 5.22. You scoff at our philosophy as though living by it were irrational, 5.23. but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly; 5.24. it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only real God. |
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