1. Hebrew Bible, Deuteronomy, 9.1-9.7, 20.20, 23.24-23.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, way of life Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 103; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 215; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 195| 9.1. שְׁמַע יִשְׂרָאֵל אַתָּה עֹבֵר הַיּוֹם אֶת־הַיַּרְדֵּן לָבֹא לָרֶשֶׁת גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמֶּךָּ עָרִים גְּדֹלֹת וּבְצֻרֹת בַּשָּׁמָיִם׃ 9.1. וַיִּתֵּן יְהוָה אֵלַי אֶת־שְׁנֵי לוּחֹת הָאֲבָנִים כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים וַעֲלֵיהֶם כְּכָל־הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל׃ 9.3. וְיָדַעְתָּ הַיּוֹם כִּי יְהוָה אֱלֹהֶיךָ הוּא־הָעֹבֵר לְפָנֶיךָ אֵשׁ אֹכְלָה הוּא יַשְׁמִידֵם וְהוּא יַכְנִיעֵם לְפָנֶיךָ וְהוֹרַשְׁתָּם וְהַאַבַדְתָּם מַהֵר כַּאֲשֶׁר דִּבֶּר יְהוָה לָךְ׃ 9.4. אַל־תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהוָה לָרֶשֶׁת אֶת־הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה מוֹרִישָׁם מִפָּנֶיךָ׃ 9.5. לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת־אַרְצָם כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת־הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב׃ 9.6. וְיָדַעְתָּ כִּי לֹא בְצִדְקָתְךָ יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת־הָאָרֶץ הַטּוֹבָה הַזֹּאת לְרִשְׁתָּהּ כִּי עַם־קְשֵׁה־עֹרֶף אָתָּה׃ 23.24. מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ׃ 23.25. כִּי תָבֹא בְּכֶרֶם רֵעֶךָ וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ וְאֶל־כֶּלְיְךָ לֹא תִתֵּן׃ | 9.1. Hear, O Israel: thou art to pass over the Jordan this day, to go in to dispossess nations greater and mightier than thyself, cities great and fortified up to heaven, 9.3. Know therefore this day, that the LORD thy God is He who goeth over before thee as a devouring fire; He will destroy them, and He will bring them down before thee; so shalt thou drive them out, and make them to perish quickly, as the LORD hath spoken unto thee. 9.4. Speak not thou in thy heart, after that the LORD thy God hath thrust them out from before thee, saying: ‘For my righteousness the LORD hath brought me in to possess this land’; whereas for the wickedness of these nations the LORD doth drive them out from before thee. 9.5. Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may establish the word which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob. 9.6. Know therefore that it is not for thy righteousness that the LORD thy God giveth thee this good land to possess it; for thou art a stiffnecked people. 20.20. Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall. 23.24. That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth. 23.25. When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes until thou have enough at thine own pleasure; but thou shalt not put any in thy vessel. |
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2. Hebrew Bible, Exodus, 33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 205| 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ | 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent. |
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3. Hebrew Bible, Genesis, 1.26-1.27, 5.1, 9.6, 9.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 103; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 200| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ | 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.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man. 9.20. And Noah, the man of the land, began and planted a vineyard. |
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4. Hebrew Bible, Psalms, 145.15-145.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 205| 145.16. פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃ | 145.16. Thou openest Thy hand, And satisfiest every living thing with favour. 146. The LORD openeth the eyes of the blind; The LORD raiseth up them that are bowed down; The LORD loveth the righteous;,Who executeth justice for the oppressed; Who giveth bread to the hungry. The LORD looseth the prisoners;,Put not your trust in princes, Nor in the son of man, in whom there is no help.,The LORD preserveth the strangers; He upholdeth the fatherless and the widow; But the way of the wicked He maketh crooked.,Happy is he whose help is the God of Jacob, Whose hope is in the LORD his God,,Hallelujah. Praise the LORD, O my soul.,Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;,His breath goeth forth, he returneth to his dust; In that very day his thoughts perish.,The LORD will reign for ever, Thy God, O Zion, unto all generations. Hallelujah.,I will praise the LORD while I live; I will sing praises unto my God while I have my being. |
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5. Hebrew Bible, 2 Kings, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics, philosophers / movement / philosophy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 193| 1.8. וַיֹּאמְרוּ אֵלָיו אִישׁ בַּעַל שֵׂעָר וְאֵזוֹר עוֹר אָזוּר בְּמָתְנָיו וַיֹּאמַר אֵלִיָּה הַתִּשְׁבִּי הוּא׃ | 1.8. And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’ |
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| 6. Homer, Odyssey, a b c d\n0 8 8 8 None\n1 1.347 1.347 1 347\n2 1.346 1.346 1 346\n3 22 22 22 None\n4 15.248 15.248 15 248\n5 11.604 11.604 11 604\n6 11.315 11.315 11 315\n7 11.316 11.316 11 316\n8 11.312 11.312 11 312\n9 11.313 11.313 11 313\n10 11.314 11.314 11 314\n11 1.28 1.28 1 28\n12 11.582 11.582 11 582\n13 5.392 5.392 5 392\n14 11.575 11.575 11 575\n15 12.169 12.169 12 169\n16 4.244 4.244 4 244\n17 4.245 4.245 4 245\n18 4.246 4.246 4 246\n19 '17.222 '17.222 '17 222\n20 13.434 13.434 13 434\n21 13.435 13.435 13 435\n22 13.436 13.436 13 436\n23 13.437 13.437 13 437\n24 13.438 13.438 13 438\n25 '10.236 '10.236 '10 236 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 32 |
7. Homer, Iliad, a b c d\n0 2.484 2.484 2 484\n1 11.218 11.218 11 218\n2 16.112 16.112 16 112\n3 "11.784" "11.784" "11 784"\n4 1.24 1.24 1 24\n5 2.408 2.408 2 408\n6 7.109 7.109 7 109\n7 9.203 9.203 9 203\n8 1.8 1.8 1 8\n9 1.9 1.9 1 9\n10 1.10 1.10 1 10\n11 1.247 1.247 1 247\n12 1.248 1.248 1 248\n13 2.783 2.783 2 783\n14 3.223 3.223 3 223\n15 8.537 8.537 8 537\n16 2.284 2.284 2 284\n17 '2.246 '2.246 '2 246\n18 '18.119 '18.119 '18 119\n19 '16.672 '16.672 '16 672\n20 '12.267 '12.267 '12 267\n21 8.299 8.299 8 299 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 70| 2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· | 2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— |
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8. Hesiod, Theogony, 114-115 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 73| 115. ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. | 115. Hail, Zeus’s progeny, and give to me |
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9. Hesiod, Works And Days, 287-292 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 105; Wolfsdorf, Early Greek Ethics (2020) 665| 292. ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. | 292. He made with humankind is very meet – |
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10. Hebrew Bible, Jeremiah, 17.24-17.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 68| 17.24. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּן אֵלַי נְאֻם־יְהוָה לְבִלְתִּי הָבִיא מַשָּׂא בְּשַׁעֲרֵי הָעִיר הַזֹּאת בְּיוֹם הַשַּׁבָּת וּלְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת לְבִלְתִּי עֲשׂוֹת־בה [בּוֹ] כָּל־מְלָאכָה׃ 17.25. וּבָאוּ בְשַׁעֲרֵי הָעִיר הַזֹּאת מְלָכִים וְשָׂרִים יֹשְׁבִים עַל־כִּסֵּא דָוִד רֹכְבִים בָּרֶכֶב וּבַסּוּסִים הֵמָּה וְשָׂרֵיהֶם אִישׁ יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִָם וְיָשְׁבָה הָעִיר־הַזֹּאת לְעוֹלָם׃ 17.26. וּבָאוּ מֵעָרֵי־יְהוּדָה וּמִסְּבִיבוֹת יְרוּשָׁלִַם וּמֵאֶרֶץ בִּנְיָמִן וּמִן־הַשְּׁפֵלָה וּמִן־הָהָר וּמִן־הַנֶּגֶב מְבִאִים עוֹלָה וְזֶבַח וּמִנְחָה וּלְבוֹנָה וּמְבִאֵי תוֹדָה בֵּית יְהוָה׃ | 17.24. And it shall come to pass, if ye diligently hearken unto Me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein; 17.25. then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited for ever. 17.26. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the Lowland, and from the mountains, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD. |
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11. Hebrew Bible, Isaiah, 6.1, 50.6, 115.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 733; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 205| 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 50.6. גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃ | 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 50.6. I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting. |
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| 12. Aeschylus, Suppliant Women, 725, 724 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 473 |
| 13. Aeschylus, Libation-Bearers, '613 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143 |
14. Plato, Sophist, 251c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 78| 251c. ἄνθρωπον, ἀλλὰ τὸ μὲν ἀγαθὸν ἀγαθόν, τὸν δὲ ἄνθρωπον ἄνθρωπον. ἐντυγχάνεις γάρ, ὦ Θεαίτητε, ὡς ἐγᾦμαι, πολλάκις τὰ τοιαῦτα ἐσπουδακόσιν, ἐνίοτε πρεσβυτέροις ἀνθρώποις, καὶ ὑπὸ πενίας τῆς περὶ φρόνησιν κτήσεως τὰ τοιαῦτα τεθαυμακόσι, καὶ δή τι καὶ πάσσοφον οἰομένοις τοῦτο αὐτὸ ἀνηυρηκέναι. ΘΕΑΙ. πάνυ μὲν οὖν. ΞΕ. ἵνα τοίνυν πρὸς ἅπαντας ἡμῖν ὁ λόγος ᾖ τοὺς | 251c. but must call the good good, and a man man. I fancy, Theaetetus, you often run across people who take such matters seriously; sometimes they are elderly men whose poverty of intellect makes them admire such quibbles, and who think this is a perfect mine of wisdom they have discovered. Theaet. Certainly. Str. Then, to include in our discussion all those who have ever engaged in any talk whatsoever about being, |
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15. Thucydides, The History of The Peloponnesian War, 2.68 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187 | 2.68. About the same time towards the close of the summer, the Ambraciot forces, with a number of barbarians that they had raised, marched against the Amphilochian Argos and the rest of that country. 2 The origin of their enmity against the Argives was this. 3 This Argos and the rest of Amphilochia were colonized by Amphilochus, son of Amphiaraus. Dissatisfied with the state of affairs at home on his return thither after the Trojan War, he built this city in the Ambracian Gulf, and named it Argos after his own country. 4 This was the largest town in Amphilochia, and its inhabitants the most powerful. 5 Under the pressure of misfortune many generations afterwards, they called in the Ambraciots, their neighbors on the Amphilochian border, to join their colony; and it was by this union with the Ambraciots that they learnt their present Hellenic speech, the rest of the Amphilochians being barbarians. 6 After a time the Ambraciots expelled the Argives and held the city themselves. 7 Upon this the Amphilochians gave themselves over to the Acarians; and the two together called the Athenians, who sent them Phormio as general and thirty ships; upon whose arrival they took Argos by storm, and made slaves of the Ambraciots; and the Amphilochians and Acarians inhabited the town in common. 8 After this began the alliance between the Athenians and Acarians. 9 The enmity of the Ambraciots against the Argives thus commenced with the enslavement of their citizens; and afterwards during the war they collected this armament among themselves and the Chaonians, and other of the neighboring barbarians. Arrived before Argos, they became masters of the country; but not being successful in their attacks upon the town, returned home and dispersed among their different peoples. 2.68. , About the same time towards the close of the summer, the Ambraciot forces, with a number of barbarians that they had raised, marched against the Amphilochian Argos and the rest of that country. , The origin of their enmity against the Argives was this. ,This Argos and the rest of Amphilochia were colonized by Amphilochus, son of Amphiaraus. Dissatisfied with the state of affairs at home on his return thither after the Trojan war, he built this city in the Ambracian gulf, and named it Argos after his own country. ,This was the largest town in Amphilochia, and its inhabitants the most powerful. ,Under the pressure of misfortune many generations afterwards, they called in the Ambraciots, their neighbors on the Amphilochian border, to join their colony; and it was by this union with the Ambraciots that they learnt their present Hellenic speech, the rest of the Amphilochians being barbarians. , After a time the Ambraciots expelled the Argives and held the city themselves. ,Upon this the Amphilochians gave themselves over to the Acarians; and the two together called the Athenians, who sent them Phormio as general and thirty ships; upon whose arrival they took Argos by storm, and made slaves of the Ambraciots; and the Amphilochians and Acarians inhabited the town in common. , After this began the alliance between the Athenians and Acarians. ,The enmity of the Ambraciots against the Argives thus commenced with the enslavement of their citizens; and afterwards during the war they collected this armament among themselves and the Chaonians, and other of the neighboring barbarians. Arrived before Argos, they became masters of the country; but not being successful in their attacks upon the town, returned home and dispersed among their different peoples. |
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| 16. Plato, Timaeus, '27D (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 17. Plato, Symposium, 177a, 180C, 216E-221B, 174 c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 487 |
| 18. Aristophanes, The Rich Man, a b c d\n0 '4.25 '4.25 '4 25\n1 '4.35 '4.35 '4 35 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 19. Septuagint, Prayer of Azariah, 1.1, 1.62, 1.193, 1.210-1.235, 1.237 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 73, 81, 88 |
20. Xenophon, Memoirs, a b c d\n0 2.1.23 2.1.23 2 1\n1 2.1.24 2.1.24 2 1\n2 2.1.25 2.1.25 2 1\n3 2.1.26 2.1.26 2 1\n4 2.1.27 2.1.27 2 1\n5 2.1.28 2.1.28 2 1\n6 2.1.22 2.1.22 2 1\n7 2.1.30 2.1.30 2 1\n8 2.1.31 2.1.31 2 1\n9 2.1.32 2.1.32 2 1\n10 2.1.33 2.1.33 2 1\n11 2.1.34 2.1.34 2 1\n12 2.1.29 2.1.29 2 1\n13 2.1.21 2.1.21 2 1\n14 "1.2.19" "1.2.19" "1 2\n15 1.2.1 1.2.1 1 2\n16 '2.1.21 '2.1.21 '2 1\n17 '1.2.19 '1.2.19 '1 2\n18 '1.1.16 '1.1.16 '1 1\n19 '1.2.4 '1.2.4 '1 2\n20 1.6.10 1.6.10 1 6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652; Wolfsdorf, Early Greek Ethics (2020) 355| 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. | 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.23. "When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: 'Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. |
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21. Plato, Phaedrus, '244A, 227C, 230E-234C, 237B-242A, 250E-251B, 256A-E, 274e-275b, 245c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 255| 245c. παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε. | 245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also |
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| 22. Xenophon, Symposium, a b c d\n0 '1.5 '1.5 '1 5\n1 '4.42 '4.42 '4 42\n2 8.9 8.9 8 9\n3 8.10 8.10 8 10\n4 8.11 8.11 8 11\n5 8.12 8.12 8 12\n6 8.13 8.13 8 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 182 |
| 23. Plato, Republic, '10.596C, '6.498B, '9.588C-590A, 540, 543, 457B-471E, 460A, 460B-C, 461E-465D, 423e, 457d, 458c, 458d, 460b, 460c, 460d, 404b, 404c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 180 |
| 24. Plato, Protagoras, '323B, 315b9, 315c8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 82 |
25. Plato, Apology of Socrates, 30a-b, 31b, 29e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99| 29e. καὶ δόξης καὶ τιμῆς, φρονήσεως δὲ καὶ ἀληθείας καὶ τῆς ψυχῆς ὅπως ὡς βελτίστη ἔσται οὐκ ἐπιμελῇ οὐδὲ φροντίζεις; καὶ ἐάν τις ὑμῶν ἀμφισβητήσῃ καὶ φῇ ἐπιμελεῖσθαι, οὐκ εὐθὺς ἀφήσω αὐτὸν οὐδʼ ἄπειμι, ἀλλʼ ἐρήσομαι αὐτὸν καὶ ἐξετάσω καὶ ἐλέγξω, καὶ ἐάν μοι μὴ δοκῇ κεκτῆσθαι ἀρετήν, | 29e. and for reputation and honor, when you neither care nor take thought for wisdom and truth and the perfection of your soul? And if any of you argues the point, and says he does care, I shall not let him go at once, nor shall I go away, but I shall question and examine and cross-examine him, and if I find that he does not possess virtue, but says he does, I shall rebuke him for scorning |
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26. Plato, Phaedo, '116A, '81E-82B, 83d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14| 83d. οὐκοῦν ἐν τούτῳ τῷ πάθει μάλιστα καταδεῖται ψυχὴ ὑπὸ σώματος; πῶς δή; ὅτι ἑκάστη ἡδονὴ καὶ λύπη ὥσπερ ἧλον ἔχουσα προσηλοῖ αὐτὴν πρὸς τὸ σῶμα καὶ προσπερονᾷ καὶ ποιεῖ σωματοειδῆ, δοξάζουσαν ταῦτα ἀληθῆ εἶναι ἅπερ ἂν καὶ τὸ σῶμα φῇ. ἐκ γὰρ τοῦ ὁμοδοξεῖν τῷ σώματι καὶ τοῖς αὐτοῖς χαίρειν ἀναγκάζεται οἶμαι ὁμότροπός τε καὶ ὁμότροφος γίγνεσθαι καὶ οἵα μηδέποτε εἰς Ἅιδου καθαρῶς ἀφικέσθαι, ἀλλὰ ἀεὶ τοῦ σώματος ἀναπλέα ἐξιέναι, ὥστε ταχὺ πάλιν πίπτειν εἰς | 83d. Certainly. And when this occurs, is not the soul most completely put in bondage by the body? How so? Because each pleasure or pain nails it as with a nail to the body and rivets it on and makes it corporeal, so that it fancies the things are true which the body says are true. For because it has the same beliefs and pleasures as the body it is compelled to adopt also the same habits and mode of life, and can never depart in purity to the other world, but must always go away contaminated with the body; and so it sinks quickly into another body again and grows into it, |
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| 27. Plato, Letters, '7.325E (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 180 |
28. Plato, Laws, 631b, 631c, 631d, 653a, 653b, 653c, 688a, 714b, 751c, 751d, 838a, 841b, 841c, 864a, 715d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 537| 715d. οὔτι καινοτομίας ὀνομάτων ἕνεκα, ἀλλʼ ἡγοῦμαι παντὸς μᾶλλον εἶναι παρὰ τοῦτο σωτηρίαν τε πόλει καὶ τοὐναντίον. ἐν ᾗ μὲν γὰρ ἂν ἀρχόμενος ᾖ καὶ ἄκυρος νόμος, φθορὰν ὁρῶ τῇ τοιαύτῃ ἑτοίμην οὖσαν· ἐν ᾗ δὲ ἂν δεσπότης τῶν ἀρχόντων, οἱ δὲ ἄρχοντες δοῦλοι τοῦ νόμου, σωτηρίαν καὶ πάντα ὅσα θεοὶ πόλεσιν ἔδοσαν ἀγαθὰ γιγνόμενα καθορῶ. ΚΛ. ναὶ μὰ Δία, ὦ ξένε· καθʼ ἡλικίαν γὰρ ὀξὺ βλέπεις. ΑΘ. νέος μὲν γὰρ ὢν πᾶς ἄνθρωπος τὰ τοιαῦτα ἀμβλύτατα | 715d. but in the belief that salvation, or ruin, for a State hangs upon nothing so much as this. For wherever in a State the law is subservient and impotent, over that State I see ruin impending; but wherever the law is lord over the magistrates, and the magistrates are servants to the law, there I descry salvation and all the blessings that the gods bestow on States. Clin. Aye, by Heaven, Stranger; for, as befits your age, you have keen sight. Ath. Yes; for a man’s vision of such objects is at its dullest |
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| 29. Plato, Gorgias, "507cd", "527d", '485D, '523C-524A, 471a, 471b, 471c, 471d, 473c, 473d, 527e, "487c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319 |
| 30. Plato, Euthyphro, '3D (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, on death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 832 |
31. Plato, Euthydemus, 278e-282c, 280e, 281d-282a, 280c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 58| 280c. τι ὠφελοῖ, εἰ εἴη μόνον ἡμῖν, χρῴμεθα δʼ αὐτοῖς μή; οἷον σιτία εἰ ἡμῖν εἴη πολλά, ἐσθίοιμεν δὲ μή, ἢ ποτόν, πίνοιμεν δὲ μή, ἔσθʼ ὅτι ὠφελοίμεθʼ ἄν;— οὐ δῆτα, ἔφη.—τί δέ; οἱ δημιουργοὶ πάντες, εἰ αὐτοῖς εἴη πάντα τὰ ἐπιτήδεια παρεσκευασμένα ἑκάστῳ εἰς τὸ ἑαυτοῦ ἔργον, χρῷντο δὲ αὐτοῖς μή, ἆρʼ ἂν οὗτοι εὖ πράττοιεν διὰ τὴν κτῆσιν, ὅτι κεκτημένοι εἶεν πάντα ἃ δεῖ κεκτῆσθαι τὸν δημιουργόν; οἷον τέκτων, εἰ παρεσκευασμένος εἴη τά τε ὄργανα ἅπαντα καὶ ξύλα ἱκανά, τεκταίνοιτο δὲ μή, ἔσθʼ ὅτι ὠφελοῖτʼ ἂν | 280c. and did not use it? For instance, if we had a lot of provisions, but did not eat them, or liquor, and did not drink it, could we be said to be benefited? of course not, he answered. Well then, if every craftsman found the requisites for his particular work all ready prepared for him, and then made no use of them, would he prosper because of these acquisitions, as having acquired all the things necessary for a craftsman to have at hand? For example, if a carpenter were furnished with all his tools and a good supply of wood, but did no carpentry, is it possible he could be benefited 280c. and did not use it? For instance, if we had a lot of provisions, but did not eat them, or liquor, and did not drink it, could we be said to be benefited? |
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| 32. Xenophon, On Household Management, 1.2, 7.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism, condemned/satirized by greek writers •cynics/cynicism, condemned by horace/cicero Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35, 90 |
| 33. Diogenes Sinopensis, Letters, a b c d\n0 38.3 38.3 38 3\n1 34.3 34.3 34 3\n2 '29 '29 '29 None\n3 '12 '12 '12 None\n4 '38 '38 '38 None\n5 '7 '7 '7 None\n6 '30 '30 '30 None\n7 '15 '15 '15 None\n8 '44 '44 '44 None\n9 27 27 27 None\n10 '45 '45 '45 None\n11 '28 '28 '28 None\n12 '29.3 '29.3 '29 3\n13 '4 '4 '4 None\n14 '29.1 '29.1 '29 1\n15 34 34 34 None\n16 '37 '37 '37 None\n17 '42 '42 '42 None\n18 '28.8 '28.8 '28 8\n19 '28.5 '28.5 '28 5\n20 '21 '21 '21 None\n21 '41 '41 '41 None\n22 '36.5 '36.5 '36 5\n23 '29.2 '29.2 '29 2\n24 '28.1 '28.1 '28 1\n25 '36 '36 '36 None\n26 '6 '6 '6 None\n27 '26 '26 '26 None\n28 '28.2 '28.2 '28 2\n29 '10.1 '10.1 '10 1\n30 '47 '47 '47 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 195 |
| 34. Democritus, Fragments, "55b", fr.235 DK, fr.73 DK (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319 |
| 35. Euripides, Fragments, '690, PHP 4.7.9), fr.964 Nauck (ap.Galenum (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 624 |
| 36. Antisthenes, Fragments, 134, 135, 99, 96, 44, 106, 22, 97a, 24, 27, 28, 26, 25, 23, '173, '161, '75, '70, '40B, '39B, '71, '195, '90, '77, '88, fr.134 gianto, fr.99 gianto (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 355 |
37. Hebrew Bible, Ecclesiastes, 4.17, 9.4 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics, philosophers / movement / philosophy •cynics, literature •cynics, preaching / preachers •cynics, radicalism Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 190, 208| 9.4. כִּי־מִי אֲשֶׁר יבחר [יְחֻבַּר] אֶל כָּל־הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי־לְכֶלֶב חַי הוּא טוֹב מִן־הָאַרְיֵה הַמֵּת׃ | 9.4. For to him that is joined to all the living there is hope; for a living dog is better than a dead lion. |
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38. Herodotus, Histories, 1.30-1.33, 2.43-2.44, 4.94-4.96, 5.8-5.10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics •cynics/cynicism •cynics, cynic views Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 224; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659, 668; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 189| 1.30. αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας ὁ Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον. ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου· μετὰ δὲ ἡμέρῃ τρίτῃ ἢ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς, καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια. θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν, εἴρετο ὁ Κροῖσος τάδε. “ξεῖνε Ἀθηναῖε, παρʼ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας· νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον.” ὃ μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα· Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει “ὦ βασιλεῦ, Τέλλον Ἀθηναῖον.” ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως· “κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον;” ὁ δὲ εἶπε “Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί, καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα· τοῦτο δὲ τοῦ βίου εὖ ἥκοντι, ὡς τὰ παρʼ ἡμῖν, τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο· γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι, βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα, καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως.” 1.31. ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.” 1.32. Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.” 1.33. ταῦτα λέγων τῷ Κροίσῳ οὔ κως οὔτε ἐχαρίζετο, οὔτε λόγου μιν ποιησάμενος οὐδενὸς ἀποπέμπεται, κάρτα δόξας ἀμαθέα εἶναι, ὃς τὰ παρεόντα ἀγαθὰ μετεὶς τὴν τελευτὴν παντὸς χρήματος ὁρᾶν ἐκέλευε. 2.43. Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44. καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 4.94. ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνήσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἳ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομάζουσι Γεβελέιζιν· διὰ πεντετηρίδος τε τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμοξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται, πέμπουσι δὲ ὧδε· οἳ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥίπτουσι ἐς τὰς λόγχας. ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι· ἐντέλλονται δὲ ἔτι ζῶντι. οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον. 4.95. ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. 4.96. ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ. 5.8. ταφαὶ δὲ τοῖσι εὐδαίμοσι αὐτῶν εἰσὶ αἵδε· τρεῖς μὲν ἡμέρας προτιθεῖσι τὸν νεκρόν, καὶ παντοῖα σφάξαντες ἱρήια εὐωχέονται, προκλαύσαντες πρῶτον· ἔπειτα δὲ θάπτουσι κατακαύσαντες ἢ ἄλλως γῇ κρύψαντες, χῶμα δὲ χέαντες ἀγῶνα τιθεῖσι παντοῖον, ἐν τῷ τὰ μέγιστα ἄεθλα τίθεται κατὰ λόγον μουνομαχίης. ταφαὶ μὲν δὴ Θρηίκων εἰσὶ αἵδε. 5.9. τὸ δὲ πρὸς βορέω τῆς χώρης ἔτι ταύτης οὐδεὶς ἔχει φράσαι τὸ ἀτρεκὲς οἵτινες εἰσὶ ἄνθρωποι οἰκέοντες αὐτήν, ἀλλὰ τὰ πέρην ἤδη τοῦ Ἴστρου ἔρημος χώρη φαίνεται ἐοῦσα καὶ ἄπειρος. μούνους δὲ δύναμαι πυθέσθαι οἰκέοντας πέρην τοῦ Ἴστρου ἀνθρώπους τοῖσι οὔνομα εἶναι Σιγύννας, ἐσθῆτι δὲ χρεωμένους Μηδικῇ· τοὺς δὲ ἵππους αὐτῶν εἶναι λασίους ἅπαν τὸ σῶμα ἐπὶ πέντε δακτύλους τὸ βάθος τῶν τριχῶν, μικροὺς δὲ καὶ σιμοὺς καὶ ἀδυνάτους ἄνδρας φέρειν, ζευγνυμένους δὲ ὑπʼ ἅρματα εἶναι ὀξυτάτους· ἁρματηλατέειν δὲ πρὸς ταῦτα τοὺς ἐπιχωρίους. κατήκειν δὲ τούτων τοὺς οὔρους ἀγχοῦ Ἐνετῶν τῶν ἐν τῷ Ἀδρίῃ. εἶναι δὲ Μήδων σφέας ἀποίκους λέγουσι. ὅκως δὲ οὗτοι Μήδων ἄποικοι γεγόνασι, ἐγὼ μὲν οὐκ ἔχω ἐπιφράσασθαι, γένοιτο δʼ ἂν πᾶν ἐν τῷ μακρῷ χρόνῳ. Σιγύννας δʼ ὦν καλέουσι Δίγυες οἱ ἄνω ὑπὲρ Μασσαλίης οἰκέοντες τοὺς καπήλους, Κύπριοι δὲ τὰ δόρατα. | 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 1.31. When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” 1.33. By saying this, Solon did not at all please Croesus, who sent him away without regard for him, but thinking him a great fool, because he ignored the present good and told him to look to the end of every affair. 2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96. Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. 5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.9. As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. |
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| 39. Hippocrates, On Airs, Waters, And Places, 4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 |
| 40. Antisthenes, Fragments, 135, 134, 106, 99, 96, 44, 22, 97a, 27, 24, 26, 28, 25, 23, '173, '161, '75, '70, '40B, '39B, '71, '195, '90, '77, '88, fr.99 gianto, fr.134 gianto (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 355 |
| 41. Isocrates, To Demonicus, '11, '44, '9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 283 |
| 42. Socrates, Letters, a b c d\n0 6.4 6.4 6 4\n1 '22.2 '22.2 '22 2\n2 '17 '17 '17 None\n3 '7 '7 '7 None\n4 '6.3 '6.3 '6 3\n.. ... ... ... ...\n75 30 30 30 None\n76 44013 44013 44013 None\n77 '25 '25 '25 None\n78 '13.1 '13.1 '13 1\n79 '34 '34 '34 None\n\n[80 rows x 4 columns] (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 646 |
| 43. Sophocles, Ajax, '586 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 473 |
44. Sophocles, Oedipus The King, 857, 899-911, 858 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 49 | 858. How was it then that that poor innocent never slew him, but perished first? From now on then, as far as divination goes, I would not look to my right hand or my left. Oedipu |
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45. Sophocles, Philoctetes, 452 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 49 | 452. and crooked, while they are always dispatching the just and the good from life. How am I to regard these doings? How can I praise them, when in the very act of praising the ways of the gods, I find that the gods are evil? Neoptolemu |
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46. Sophocles, Women of Trachis, '1264, '1278, 1099, 1100, 1264, 1265, 1266, 1267, 1268, 1269, 1270, 1271, 1272, 1273, 1274, 1275, 1277, 1278, 1276 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 652 | 1276. And you, maiden, do not be left at the house. You have seen immense, shocking death, with sorrows great in number and strange. And in all of them there is nothing that is not Zeus. |
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| 47. Euripides, Alcestis, '788 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, heracles as model Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 45 |
| 48. Aristophanes, Birds, '1574 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, heracles as model Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 45 |
| 49. Euripides, Children of Heracles, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, '2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 63 |
| 50. Metrodorus, Fragments, 46 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 51. Euripides, Hercules Furens, 394, 395, 396, 397, '1357 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 622, 652 |
| 52. Metrodorus, Fragments, 46 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 53. Aristotle, Rhetoric, 1411a25, 3.10.6, '3.10.7.1411a24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 653 |
| 54. Anaximenes of Lampsacus, Rhetoric To Alexander, a b c d\n0 '4.23.33 '4.23.33 '4 23 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 891 |
| 55. Crates, Letters, a b c d\n0 16 16 16 None\n1 23 23 23 None\n2 '6 '6 '6 None\n3 19 19 19 None\n4 '21 '21 '21 None\n5 '13 '13 '13 None\n6 '12 '12 '12 None\n7 '20 '20 '20 None\n8 '33.2 '33.2 '33 2\n9 '35 '35 '35 None\n10 '26 '26 '26 None\n11 '27 '27 '27 None\n12 '35.2 '35.2 '35 2\n13 '17 '17 '17 None\n14 '5 '5 '5 None\n15 '8 '8 '8 None\n16 '7 '7 '7 None\n17 '29 '29 '29 None\n18 '9 '9 '9 None\n19 '15 '15 '15 None\n20 3.1 3.1 3 1\n21 11.1 11.1 11 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149, 150, 151, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 171, 175, 176, 177, 178, 180, 182, 304, 524, 640, 644 |
| 56. Clitarchus Alexandrinus, Fragments, 15, 4, 9, 3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 185 |
| 57. Menander, Aspis, Jan-18 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics,cyrenaics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 19 |
| 58. Menander, Dyscolus, '812 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 547 |
| 59. Menander, Fragments, '250, 215 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 60. Menander, Fragments, '250, 215 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 61. Menander, Fragments, '250, 215 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 62. Aristotle, Letters, '3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 331 |
| 63. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, attacks on cynics •cynics/cynicism, condemned by horace/cicero •cynics/cynicism, diatribes by •cynics/cynicism, influence on horace Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
| 64. Bion Proconnesius 3. Jh. N. Chr, Fragments, f17, f18, f16a (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 32, 80 |
| 65. Menander, Fragments, 215 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 66. Timon of Phlius, Fragments, 1, 11, 12, 18, 20, 21, 21-Feb, 22, 25, 26-Aug, 28, 3, 36, 38, 43, 44, 45, 46, 47, 48, 49, 5, 50, 51, 53, 57, 58, 6, 60, 62, 63, 64, 7, 71, 76, 77, 8, 841, 842, 9, 27 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 67. Menander, Fragments, 215 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 68. Theophrastus, Characters, 17 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics/cynicism, diatribes by •cynics/cynicism, influence on horace Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 80 |
| 69. Aristotle, Eudemian Ethics, 1234a30 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics/cynicism, condemned by horace/cicero Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 76 |
| 70. Aristotle, Nicomachean Ethics, 1107b5-10, '2.2.4.1104a9, 1145a, 1148b, 3.10, 1118b8 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 90 |
| 71. Aristotle, Poetics, 1461a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynics Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 393 |
| 72. Aristotle, Politics, 1253a28, 1253a29, 1257b30-1258a14, 1263b1, 1263b2, 1263b3, 1263b4, 1253a27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 674 |
| 73. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, attacks on cynics •cynics/cynicism, condemned by horace/cicero •cynics/cynicism, diatribes by •cynics/cynicism, influence on horace Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
| 74. Cercidas, Fragments, 1.8 (powell) (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynics, and simplicity Found in books: Wolfsdorf, Early Greek Ethics (2020) 675 |
| 75. Democritus Ephesius, Fragments, fr.73 DK, fr.235 DK (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 278 |
| 76. Cato, Marcus Porcius, On Agriculture, 104, 25 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 44 |
| 77. Antisthenes of Rhodes, Fragments, 106, 135, 96, 44, 134, 99, 22, 97a, 27, 28, 24, 26, 25, 23, '173, '161, '75, '70, '40B, '39B, '71, '195, '90, '77, '88, fr.99 gianto, fr.134 gianto (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 355 |
| 78. Plautus, Pseudolus, 371 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism, accused of “shamelessness” •cynics/cynicism, condemned/satirized by greek writers Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 79. Plautus, Bacchides, 67 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism, accused of “shamelessness” •cynics/cynicism, condemned/satirized by greek writers Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 80. Plautus, Curculio, 12, 28, 11 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 212 |
| 81. Plautus, Persa, a b c d\n0 '1.5 '1.5 '1 5\n1 '2.10 '2.10 '2 10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656, 657 |
| 82. Philodemus of Gadara, De Pietate \ , 27.757-27.772 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 282 |
| 83. Terence, The Eunuch, 1027, 1026 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
| 84. Anon., Testament of Benjamin, 6.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 345 |
| 85. Anon., Testament of Judah, 2.2-2.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 660 |
86. Cicero, Tusculan Disputations, 5.32, 5.95, '1.28, '1.32, 4.33, 4.32, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.23, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.14, 4.10, 4.11, 4.12, 4.13, '5.89, '5.90, '1.109, '5.46, '3.3, '3.76, '4.61, 3.58, 3.30, 4.72(SVF 3.652) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 651| 5.32. Adducis aducis R me, ut tibi adsentiar. sed tua quoque vide ne desideretur constantia. adducis...4 constantia add. G 2 in mg. Quonam modo? Quia legi tuum nuper quartum quarum V 1 de finibus; in eo mihi videbare contra Catonem disserens hoc velle ostendere—quod mihi quidem probatur probare KR —inter Zenonem et Peripateticos nihil praeter verborum novitatem interesse. quod si ita est, quid qui G 1 est causae quin, si Zenonis rationi consentaneum sit satis magnam vim in virtute esse ad beate vivendum, liceat idem Peripateticis peripatercis K 1 dicere? rem enim opinor opinior K spectari oportere, non verba. | |
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| 87. Cicero, Orator, 2.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, attacks on cynics •cynics/cynicism, condemned by horace/cicero •cynics/cynicism, diatribes by •cynics/cynicism, influence on horace Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
88. Cicero, Academica, 1.43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 4| 1.43. Quae cum dixisset et, del. s ? Man. Breviter sane minimeque obscure exposita est inquam a te Varro et veteris Academiae ratio et Stoicorum. horum horum Goer. uerum *g*d esse autem arbitror, ut ut sm et n ut ab p 1 ab x at g 2 fx at ab *d om. g 1 Antiocho nostro familiari placebat, correctionem veteris Academiae potius quam aliquam novam disciplinam putandam. Tum tum s tunc *g*d Varro Tuae duae *d sunt nunc partes inquit qui ab antiquorum ratione ratione nunc *d desciscis descistis m p nf deciscis p 1 desistis g et ea quae ab Arcesila novata sunt probas, docere doce p 2 p 1 rw quod et qua de causa discidium dissidium mgf desidium sn factum sit, ut videamus satisne ista sit iusta defectio. | |
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| 89. Cicero, On Friendship, '18, '31, 19, 20, '27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 182 |
| 90. Cicero, On Fate, '39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, free will Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308 |
| 91. Cicero, Letters To His Friends, a b c d\n0 '13.50.2 '13.50.2 '13 50\n1 '13.65.2 '13.65.2 '13 65\n2 '13.22.2 '13.22.2 '13 22\n3 '4.5 '4.5 '4 5\n4 '5.13 '5.13 '5 13\n5 '5.16 '5.16 '5 16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 331 |
| 92. Cicero, De Finibus, a b c d\n0 5.65 5.65 5 65\n1 '2.27 '2.27 '2 27\n2 '3.75 '3.75 '3 75\n3 '1.71 '1.71 '1 71\n4 '2.91 '2.91 '2 91\n5 '2.118 '2.118 '2 118\n6 '3.57 '3.57 '3 57\n7 '5.49 '5.49 '5 49\n8 3.68 3.68 3 68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 341 |
93. Cicero, On The Ends of Good And Evil, a b c d\n0 3.75 3.75 3 75\n1 4.74 4.74 4 74\n2 4.14 4.14 4 14\n3 3.16 3.16 3 16\n4 2.90 2.90 2 90\n5 1.35 1.35 1 35\n6 1.36 1.36 1 36\n7 1.21.71 1.21.71 1 21\n8 1.21.72 1.21.72 1 21\n9 2.4.12 2.4.12 2 4\n10 5.65 5.65 5 65\n11 '2.27 '2.27 '2 27\n12 '3.75 '3.75 '3 75\n13 '1.71 '1.71 '1 71\n14 '2.91 '2.91 '2 91\n15 '2.118 '2.118 '2 118\n16 '3.57 '3.57 '3 57\n17 '5.49 '5.49 '5 49\n18 3.68 3.68 3 68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63| 3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; | 3.75. "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. < |
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94. Cicero, On Laws, a b c d\n0 1.39 1.39 1 39\n1 '1.51 '1.51 '1 51\n2 1.59 1.59 1 59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39 | 1.39. For the rest, who indulged their appetites and pampered their passions, pursuing some objects and avoiding others, for no other reason than their amount of gratification or annoyance, though they sometimes speak truth, as we candidly allow, -- let them talk in their own gardens, and let them retire from all the political debates respecting the interests of the state, of which they know nothing, nor, indeed, care to know. As to that new academy of which Arcesilas and Carneades are the leaders, and who attack all sects and parties, we implore them not to interrupt us in our present discussion; for if they invade us on these subjects in which our minds are thoroughly familiar and resolved, they will seek their own ruin. But I, who wish rather to please, dare not excite their resentment; for in questions of this nature, we would fain proceed without any mixture of sophistry or anger; and any defects in our arguments, may surely be expiated without such fumigations as the invectives of criticism. ATTICUS: As you use the word 'expiation,' permit me to enquire what views you entertain respecting the justice of punishment, where laws have been broken and violated. Do you think such offences against laws can be expiated without enforcing the penalty, either directly or indirectly? MARCUS: I think not. I conceive there is no other expiation for the crimes and impieties of men. The guilty therefore must pay the penalty, and bear the punishment. The retributions they undergo are not so much those inflicted by courts of justice, which were not always in being, do not exist at present in many places, and even where established, are frequently biased and partial; but the retributions I principally intend are those of conscience. The Furies pursue and torment them, not with their burning torches, as the poets feign, but by remorse and the tortures arising from guilt. Was it the fear of punishment, and not the nature of the thing itself that ought to restrain mankind from wickedness, what, I would ask, could give villains the least uneasiness, abstracting from all fears of this kind? And yet none of them was ever so audaciously impudent, but he endeavoured to justify what he had done by some law of nature, denied the fact, or else pretended a just sorrow for it. Now if the wicked have the confidence to appeal to these laws, with what profound respect ought good men to treat them? There is the greater need, therefore, of insisting on the natural and unavoidable penalties of conscience. For if either direct punishment, or the fear of it, was what deterred from a vicious course of life, and not the turpitude of the thing itself, then none could he guilty of injustice, in a moral sense, and the greatest offenders ought rather to be called imprudent than wicked. |
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95. Cicero, On The Nature of The Gods, 1.23, 2.54, 6.5, 6.51 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 346; Wilson, The Sentences of Sextus (2012) 212, 251 | 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; 2.54. I cannot, therefore, conceive that this constant course of the planets, this just agreement in such various motions through all eternity, can be preserved without a mind, reason, and consideration; and since we may perceive these qualities in the stars, we cannot but place them in the rank of Gods. Those which are called the fixed stars have the same indications of reason and prudence. Their motion is daily, regular, and constant. They do not move with the sky, nor have they an adhesion to the firmament, as they who are ignorant of natural philosophy affirm. For the sky, which is thin, transparent, and suffused with an equal heat, does not seem by its nature to have power to whirl about the stars, or to be proper to contain them. The fixed stars, therefore, have their own sphere, separate and free from any conjunction with the sky. Their perpetual courses, with that admirable and incredible regularity of theirs, so plainly declare a divine power and mind to be in them, that he who cannot perceive that they are also endowed with divine power must be incapable of all perception whatever. In the heavens, therefore, there is nothing fortuitous, unadvised, inconstant, or variable: all there is order, truth, reason, and constancy; and all the things which are destitute of these qualities are counterfeit, deceitful, and erroneous, and have their residence about the earth beneath the moon, the lowest of all the planets. He, therefore, who believes that this admirable order and almost incredible regularity of the heavenly bodies, by which the preservation and entire safety of all things is secured, is destitute of intelligence, must be considered to be himself wholly destitute of all intellect whatever. I think, then, I shall not deceive myself in maintaining this dispute upon the principle of Zeno, who went the farthest in his search after truth. 2.54. "This regularity therefore in the stars, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the planets, we cannot fail to enrol even them among the number of the gods. "Moreover the so‑called fixed stars also indicate the same intelligence and wisdom. Their revolutions recur daily with exact regularity. It is not the case that they are carried along by the aether or that their courses are fixed in the firmament, as most people ignorant of natural philosophy aver; for the aether is not of such a nature as to hold the stars and cause them to revolve by its own force, since being rare and translucent and of uniform diffused heat, the aether does not appear to be well adapted to contain the stars. |
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96. Cicero, On Duties, a b c d\n0 1.69 1.69 1 69\n1 1.70 1.70 1 70\n2 3.34 3.34 3 34\n3 3.27 3.27 3 27\n4 3.20 3.20 3 20\n5 3.13 3.13 3 13\n6 3.11 3.11 3 11\n7 2.9 2.9 2 9\n8 1.112 1.112 1 112\n9 3.12 3.12 3 12\n10 1.128 1.128 1 128\n11 1.25 1.25 1 25\n12 1.120 1.120 1 120\n13 1.148 1.148 1 148\n14 64 64 64 None\n15 11 11 11 None\n16 60 60 60 None\n17 1.36 1.36 1 36\n18 1.35 1.35 1 35\n19 2.4.12 2.4.12 2 4\n20 1.21.71 1.21.71 1 21\n21 1.21.72 1.21.72 1 21\n22 '3.25 '3.25 '3 25\n23 1.42 1.42 1 42\n24 1.43 1.43 1 43\n25 1.44 1.44 1 44\n26 1.45 1.45 1 45\n27 '1.47 '1.47 '1 47\n28 '1.49 '1.49 '1 49\n29 2.69 2.69 2 69\n30 2.71 2.71 2 71\n31 2.70 2.70 2 70\n32 '1.136 '1.136 '1 136\n33 '3.97 '3.97 '3 97\n34 '1.121 '1.121 '1 121 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 267| 1.69. Vacandum autem omni est animi perturbatione, cum cupiditate et metu, tum etiam aegritudine et voluptate nimia et iracundia, ut tranquillitas animi et securitas adsit, quae affert cum constantiam, tum etiam dignitatem. Multi autem et sunt et fuerunt, qui eam, quam dico, tranquillitatem expetentes a negotiis publicis se removerint ad otiumque perfugerint; in his et nobilissimi philosophi longeque principes et quidam homines severi et graves nec populi nec principum mores ferre potuerunt, vixeruntque non nulli in agris delectati re sua familiari. | 1.69. Again, we must keep ourselves free from every disturbing emotion, not only from desire and fear, but also from excessive pain and pleasure, and from anger, so that we may enjoy that calm of soul and freedom from care which bring both moral stability and dignity of character. But there have been many and still are many who, while pursuing that calm of soul of which I speak, have withdrawn from civic duty and taken refuge in retirement. Among such have been found the most famous and by far the foremost philosophers and certain other earnest, thoughtful men who could not endure the conduct of either the people or their leaders; some of them, too, lived in the country and found their pleasure in the management of their private estates. < |
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| 97. Cicero, De Oratore, a b c d\n0 '1.13.56 '1.13.56 '1 13\n1 '3.65 '3.65 '3 65\n2 '1.226 '1.226 '1 226\n3 '2.27.120 '2.27.120 '2 27\n4 '2.15.64 '2.15.64 '2 15\n5 '1.31.142 '1.31.142 '1 31 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 219 |
| 98. Cicero, Republic, a b c d\n0 '1.2.2 '1.2.2 '1 2\n1 '6.16 '6.16 '6 16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 219 |
| 99. Cicero, On Old Age, '36, '34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 283 |
100. Cicero, On Divination, 2.20-2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 256| 2.20. Si omnia fato, quid mihi divinatio prodest? Quod enim is, qui divinat, praedicit, id vero futurum est, ut ne illud quidem sciam quale sit, quod Deiotarum, necessarium nostrum, ex itinere aquila revocavit; qui nisi revertisset, in eo conclavi ei cubandum fuisset, quod proxuma nocte corruit; ruina igitur oppressus esset. At id neque, si fatum fuerat, effugisset nec, si non fuerat, in eum casum incidisset. Quid ergo adiuvat divinatio? aut quid est, quod me moneant aut sortes aut exta aut ulla praedictio? Si enim fatum fuit classes populi Romani bello Punico primo, alteram naufragio, alteram a Poenis depressam, interire, etiamsi tripudium solistumum pulli fecissent L. Iunio et P. Claudio consulibus, classes tamen interissent. Sin, cum auspiciis obtemperatum esset, interiturae classes non fuerunt, non interierunt fato; vultis autem omnia fato; 2.21. nulla igitur est divinatio. Quodsi fatum fuit bello Punico secundo exercitum populi Romani ad lacum Trasumennum interire, num id vitari potuit, si Flaminius consul iis signis iisque auspiciis, quibus pugnare prohibebatur, paruisset? Certe potuit. Aut igitur non fato interiit exercitus, aut, si fato (quod certe vobis ita dicendum est), etiamsi obtemperasset auspiciis, idem eventurum fuisset; mutari enim fata non possunt. Ubi est igitur ista divinatio Stoicorum? quae, si fato omnia fiunt, nihil nos admonere potest, ut cautiores simus; quoquo enim modo nos gesserimus, fiet tamen illud, quod futurum est; sin autem id potest flecti, nullum est fatum; ita ne divinatio quidem, quoniam ea rerum futurarum est. Nihil autem est pro certo futurum, quod potest aliqua procuratione accidere ne fiat. 2.22. Atque ego ne utilem quidem arbitror esse nobis futurarum rerum scientiam. Quae enim vita fuisset Priamo, si ab adulescentia scisset, quos eventus senectutis esset habiturus? Abeamus a fabulis, propiora videamus. Clarissimorum hominum nostrae civitatis gravissimos exitus in Consolatione collegimus. Quid igitur? ut omittamus superiores, Marcone Crasso putas utile fuisse tum, cum maxumis opibus fortunisque florebat, scire sibi interfecto Publio filio exercituque deleto trans Euphratem cum ignominia et dedecore esse pereundum? An Cn. Pompeium censes tribus suis consulatibus, tribus triumphis, maximarum rerum gloria laetaturum fuisse, si sciret se in solitudine Aegyptiorum trucidatum iri amisso exercitu, post mortem vero ea consecutura, quae sine lacrimis non possumus dicere? 2.23. Quid vero Caesarem putamus, si divinasset fore ut in eo senatu, quem maiore ex parte ipse cooptasset, in curia Pompeia ante ipsius Pompeii simulacrum tot centurionibus suis inspectantibus a nobilissumis civibus, partim etiam a se omnibus rebus ornatis, trucidatus ita iaceret, ut ad eius corpus non modo amicorum, sed ne servorum quidem quisquam accederet, quo cruciatu animi vitam acturum fuisse? Certe igitur ignoratio futurorum malorum utilior est quam scientia. 2.24. Nam illud quidem dici, praesertim a Stoicis, nullo modo potest: Non isset ad arma Pompeius, non transisset Crassus Euphratem, non suscepisset bellum civile Caesar. Non igitur fatalis exitus habuerunt; vultis autem evenire omnia fato; nihil ergo illis profuisset divinare; atque etiam omnem fructum vitae superioris perdidissent; quid enim posset iis esse laetum exitus suos cogitantibus? Ita, quoquo sese verterint Stoici, iaceat necesse est omnis eorum sollertia. Si enim id, quod eventurum est, vel hoc vel illo modo potest evenire, fortuna valet plurimum; quae autem fortuita sunt, certa esse non possunt. Sin autem certum est, quid quaque de re quoque tempore futurum sit, quid est, quod me adiuvent haruspices? qui cum res tristissimas portendi dixerunt, addunt ad extremum omnia levius casura rebus divinis procuratis; | 2.21. Again, if it was the will of Fate that the Roman army should perish at Lake Trasimenus in the Second Punic War, could that result have been avoided if the consul Flaminius had obeyed the signs and the auspices which forbade his joining battle? Assuredly not. Therefore, either the army did not perish by the will of Fate, or, if it did (and you are certainly bound as a Stoic to say that it did), the same result would have happened even if the auspices had been obeyed; for the decrees of Fate are unchangeable. Then what becomes of that vaunted divination of you Stoics? For if all things happen by Fate, it does us no good to be warned to be on our guard, since that which is to happen, will happen regardless of what we do. But if that which is to be can be turned aside, there is no such thing as Fate; so, too, there is no such thing as divination — since divination deals with things that are going to happen. But nothing is certain to happen which there is some means of dealing with so as to prevent its happening. [9] 2.22. And further, for my part, I think that a knowledge of the future would be a disadvantage. Consider, for example, what Priams life would have been if he had known from youth what dire events his old age held in store for him! But let us leave the era of myths and come to events nearer home. In my work On Consolation I have collected instances of very grievous deaths that befell some of the most illustrious men of our commonwealth. Passing by men of earlier day, let us take Marcus Crassus. What advantage, pray, do you think it would have been to him, when he was at the very summit of power and wealth, to know that he was destined to perish beyond the Euphrates in shame and dishonour, after his son had been killed and his own army had been destroyed? Or do you think that Gnaeus Pompey would have found joy in his three consulships, in his three triumphs, and in the fame of his transcendent deeds, if he had known that he would be slain in an Egyptian desert, after he had lost his army, and that following his death those grave events would occur of which I cannot speak without tears? 2.23. Or what do we think of Caesar? Had he foreseen that in the Senate, chosen in most part by himself, in Pompeys hall, aye, before Pompeys very statue, and in the presence of many of his own centurions, he would be put to death by most noble citizens, some of whom owed all that they had to him, and that he would fall to so low an estate that no friend — no, not even a slave — would approach his dead body, in what agony of soul would he have spent his life!of a surety, then, ignorance of future ills is more profitable than the knowledge of them. 2.24. For, assuming that men knew the future it cannot in any wise be said — certainly not by the Stoics — that Pompey would not have taken up arms, that Crassus would not have crossed the Euphrates, or that Caesar would not have embarked upon the civil war. If so, then, the deaths that befell these men were not determined by Fate. But you will have it that everything happens by Fate; consequently, knowledge of the future would have done these men no good. In reality it would have entirely deprived the earlier portion of their lives of enjoyment; for how could they have been happy in reflecting what their ends would be? And so, however the Stoics turn and twist, all their shrewdness must come to naught. For, if a thing that is going to happen, may happen in one way or another, indifferently, chance is predomit; but things that happen by chance cannot be certain. But if it is certain what is going to befall me in reference to any matter and on every occasion, how do the soothsayers help me by saying that the greatest misfortunes await me? [10] |
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| 101. Metrodorus of Scepsis, Fragments, 46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
102. Cicero, In Catilinam, 1.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 157 | 1.6. For what is there, O Catiline, that can now afford you any pleasure in this city? for there is no one in it, except that band of profligate conspirators of yours, who does not fear you, — no one who does not hate you. What brand of domestic baseness is not stamped upon your life? What disgraceful circumstance is wanting to your infamy in your private affairs? From what licentiousness have your eyes, from what atrocity have your hands, from what iniquity has your whole body ever abstained? Is there one youth, when you have once entangled him in the temptations of your corruption, to whom you have not held out a sword for audacious crime, or a torch for licentious wickedness?[14] What? when lately by the death of your former wife you had made your house empty and ready for a new bridal, did you not even add another incredible wickedness to this wickedness? But I pass that over, and willingly allow it to be buried in silence, that so horrible a crime may not be seen to have existed in this city, and not to have been chastised. I pass over the ruin of your fortune, which you know is hanging over you against the ides of the very next month; I come to those things which relate not to the infamy of your private vices, not to your domestic difficulties and baseness, but to the welfare of the republic and to the lives and safety of us all.[15] Can the limit of this life, O Catiline, can the breath of this atmosphere be pleasant to you, when you know that there is not one man of those here present who is ignorant that you, on the last day of the year, when Lepidus and Tullus were consuls, stood in the assembly armed; that you had prepared your hand for the slaughter of the consuls and chief men of the state, and that no reason or fear of yours hindered your crime and madness, but the fortune of the republic? And I say no more of these things, for they are not unknown to every one. How often have you endeavoured to slay me, both as consul elect and as actual consul? how many shots of yours, so aimed that they seemed impossible to be escaped, have I avoided by some slight stooping aside, and some dodging, as it were, of my body? You attempt nothing, you execute nothing, you devise nothing that call be kept hid from me at the proper time; and yet you do not cease to attempt and to contrive. [16] How often already has that dagger of yours been wrested from your hands? how often has it slipped through them by some chance, and dropped down? and yet you cannot any longer do without it; and to what sacred mysteries it is consecrated and devoted by you I know not, that you think it necessary to plunge it in the body of the consul. |
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103. Septuagint, 4 Maccabees, 3.20-18.23, 7.1, 7.2, 7.3, 7.4, 7.5, 7.9, 13.6, 13.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157 | 13.7. o the seven-towered right reason of the youths, by fortifying the harbor of religion, conquered the tempest of the emotions. |
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| 104. Philodemus of Gadara, De Ira \ , 3.13, 3.17-3.18, 8.31-8.32, 19.20-19.25, 22.24-22.31 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 26; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33, 74 |
| 105. Philodemus, De Libertate Dicendi, fr. 79.1-12, fr. 28.1-12, fr. 64.1-13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 74, 75 |
| 106. Philodemus, De Oeconomia, a b c d\n0 27.35 27.35 27 35\n1 27.36 27.36 27 36\n2 27.37 27.37 27 37\n3 27.38 27.38 27 38\n4 27.39 27.39 27 39\n.. ... ... ... ...\n225 18.35 18.35 18 35\n226 24.7-25.12 24.7 24 7\n227 24.7-25.48 24.7 24 7\n228 12.5-22.16 12.5 12 5\n229 '15 '15 '15 None\n\n[230 rows x 4 columns] (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 78, 79 |
| 107. Posidonius Apamensis Et Rhodius, Fragments, 290, f165 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 256 |
| 108. Polybius, Histories, a b c d\n0 '9.10.1 '9.10.1 '9 10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 142 |
| 109. Lucilius Gaius, Fragments, 1331 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism, condemned/satirized by greek writers •cynics/cynicism, diatribes by Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 74 |
110. Septuagint, 3 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552 | 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs. |
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111. Septuagint, 2 Maccabees, 4.19-4.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659 | 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes. 21 When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem. 22 He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia. 23 After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business. 24 But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver. 25 After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast. 26 So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon. 27 And Menelaus held the office, but he did not pay regularly any of the money promised to the king. 28 When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue. 29 Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops. |
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112. Septuagint, Ecclesiasticus (Siracides), 22.13, 29.24-29.27, 31.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 48, 50, 345; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 191 | 22.13. Do not talk much with a foolish man,and do not visit an unintelligent man;guard yourself from him to escape trouble,and you will not be soiled when he shakes himself off;avoid him and you will find rest,and you will never be wearied by his madness. 22.13. Do not accustom your mouth to lewd vulgarity,for it involves sinful speech. 31.3. The rich man toils as his wealth accumulates,and when he rests he fills himself with his dainties. 31.3. Drunkenness increases the anger of a fool to his injury,reducing his strength and adding wounds. |
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113. Septuagint, Wisdom of Solomon, 1.5, 2.6, 2.23, 3.8, 6.21, 6.24, 9.7, 10.15, 17.2, 29.24-29.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 196; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 191; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 200 | 1.5. They were exalted unto the stars; They said they would never fall. 1.5. For a holy and disciplined spirit will flee from deceit,and will rise and depart from foolish thoughts,and will be ashamed at the approach of unrighteousness. 2.6. The sons and the daughters were in grievous captivity, Sealed (?) (was) their neck, branded (?) (was it) among the nations. 2.6. "Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth. 2.23. In dishonour was her beauty cast upon the ground. 2.23. for God created man for incorruption,and made him in the image of his own eternity, 3.8. The righteous continually searcheth his house, To remove utterly (all) iniquity (done) by him in error. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 6.21. Therefore if you delight in thrones and scepters,O monarchs over the peoples,honor wisdom, that you may reign for ever. 6.24. A multitude of wise men is the salvation of the world,and a sensible king is the stability of his people. 9.7. Our works are subject to our own choice and power To do right or wrong in the works of our hand 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters." 10.15. A holy people and blameless race wisdom delivered from a nation of oppressors." 17.2. How long are the days of man’s life upon the earth? As are his days, so is the hope (set) upon him. 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. |
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| 114. Seneca The Elder, Controversies, '14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47 |
| 115. Propertius, Elegies, a b c d\n0 3.11.18 3.11.18 3 11\n1 3.11.17 3.11.17 3 11\n2 '4.9 '4.9 '4 9\n3 3.11.20 3.11.20 3 11\n4 3.11.19 3.11.19 3 11\n5 1.13.24 1.13.24 1 13\n6 1.13.23 1.13.23 1 13\n7 '4.9.67 '4.9.67 '4 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
| 116. Horace, Odes, a b c d\n0 1.11.1 1.11.1 1 11\n1 1.11.2 1.11.2 1 11\n2 2.16.38 2.16.38 2 16\n3 3.2.25 3.2.25 3 2\n4 3.3.11 3.3.11 3 3\n5 3.3.12 3.3.12 3 3\n6 '3.14 '3.14 '3 14\n7 3.3.10 3.3.10 3 3\n8 3.3.9 3.3.9 3 3\n9 '2.3 '2.3 '2 3\n10 '1.4 '1.4 '1 4\n11 '4.7 '4.7 '4 7\n12 '1.6.7 '1.6.7 '1 6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 89 |
117. Horace, Letters, a b c d\n0 2.1 2.1 2 1\n1 1.1.4 1.1.4 1 1\n2 1.14.38 1.14.38 1 14\n3 1.14.37 1.14.37 1 14\n4 1.18.7 1.18.7 1 18\n5 2.2.191 2.2.191 2 2\n6 1.17.19 1.17.19 1 17\n7 1.17.20 1.17.20 1 17\n8 1.17.21 1.17.21 1 17\n9 1.17.22 1.17.22 1 17\n10 1.17.23 1.17.23 1 17\n11 1.17.24 1.17.24 1 17\n12 1.17.25 1.17.25 1 17\n13 1.17.26 1.17.26 1 17\n14 1.17.27 1.17.27 1 17\n15 1.17.28 1.17.28 1 17\n16 1.17.29 1.17.29 1 17\n17 1.17.30 1.17.30 1 17\n18 1.17.31 1.17.31 1 17\n19 1.17.32 1.17.32 1 17\n20 2.2.190 2.2.190 2 2\n21 1.17.18 1.17.18 1 17\n22 1.18.1 1.18.1 1 18\n23 1.17.13 1.17.13 1 17\n24 1.17.14 1.17.14 1 17\n25 1.17.15 1.17.15 1 17\n26 1.17.16 1.17.16 1 17\n27 1.17.17 1.17.17 1 17\n28 1.18.6 1.18.6 1 18\n29 1.18.5 1.18.5 1 18\n30 1.18.4 1.18.4 1 18\n31 1.18.3 1.18.3 1 18\n32 1.18.2 1.18.2 1 18\n33 1.18.8 1.18.8 1 18\n34 1.10.1 1.10.1 1 10\n35 1.10.2 1.10.2 1 10\n36 1.2.46 1.2.46 1 2\n37 '1.1.60 '1.1.60 '1 1\n38 '1.1.106 '1.1.106 '1 1\n39 1.2.17 1.2.17 1 2\n40 1.2.18 1.2.18 1 2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 156; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 156| 2.1. Cum tot sustineas et tanta negotia solus, 2.1. Flore, bono claraque fidelis amice Neroni, | |
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| 118. Horace, Sermones, a b c d\n0 1.1.13 1.1.13 1 1\n1 1.1.24 1.1.24 1 1\n2 1.4.106 1.4.106 1 4\n3 1.4.115 1.4.115 1 4\n4 1.1.25 1.1.25 1 1\n.. ... ... .. ..\n101 2.5.33 2.5.33 2 5\n102 2.5.34 2.5.34 2 5\n103 2.5.35 2.5.35 2 5\n104 2.5.36 2.5.36 2 5\n105 2.5.37 2.5.37 2 5\n\n[106 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
119. Philo of Alexandria, On The Confusion of Tongues, 106 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, themes Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 | 106. For the good disposition being from the very birth of the man planted in virtue, and being spoken as of such, its name being Moses, dwelling in the whole world as his native city and country, becoming, as it were, a cosmopolite, being bound up in the body, smeared over as with "bitumen and Pitch," and appearing to be able to receive and to contain in security all the imaginations of all things which might be subjected to the outward senses, Weeps at being so bound up, being overwhelmed with a desire for an incorporeal nature. And he weeps over the miserable mind of men in general as being wandering and puffed up with pride, inasmuch as, being elated with false opinion, it thinks that it has in itself something firm and safe, and, as a general fact, that there something immutable in some creature or other, though the example of perpetual stability, which is at all times the same, is set up in God alone. XXIII. |
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| 120. Philo of Alexandria, On Husbandry, '97, '108 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50 |
121. Philo of Alexandria, On The Eternity of The World, 77 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, school of thought Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 | 77. and it is said also that Diogenes, when he was very young, agreed entirely with those authors ... XVI. |
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| 122. Philo of Alexandria, On The Life of Abraham, 261 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics Found in books: Wilson, The Sentences of Sextus (2012) 311 |
| 123. Livy, History, a b c d\n0 '1.7.15 '1.7.15 '1 7\n1 '9.34.18 '9.34.18 '9 34 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
124. Anon., Sibylline Oracles, 2.34-2.55, 2.145 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •cynics, philosophers / movement / philosophy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 105 | 2.34. Nor yet enslaved. And every harbor then, 2.35. 35 And every haven, shall be free to men 2.36. As formerly, and shamelessness shall perish. 2.37. And then will God show mortals a great sign: 2.38. For like a lustrous crown shall shine a star, 2.39. Bright, all-resplendent, from the radiant heaven 2.40. 40 Days not a few; and then will he display 2.40. 40 Imperishable honor always first, 2.41. From heaven a crown for contest unto men 2.41. And next thy parents. Render all things due, 2.42. Who wrestle. And then there shall be again 2.42. And into unjust judgment come thou not. 2.43. A mighty contest of triumphal march 2.43. Do not cast out the poor unrighteously, 2.44. Into the heavenly sky, and it shall be 2.44. Nor judge by outward show; if wickedly 2.45. 45 For all men in the world, and have the fame 2.46. of immortality. And every people 2.47. Shall then in the immortal contests strive 2.48. For splendid victory. For no one there 2.49. Can shamelessly with silver buy a crown. 2.50. 50 For unto them will the pure Christ adjudge 2.51. That which is due, and crown the ones approved, 2.52. And give his martyrs an immortal prize 2.53. Who carry on the contest unto death. 2.54. And unto chaste men who run their race well 2.55. 55 Will he the incorruptible reward 2.145. 145 And murders come, and children hate their sires, |
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| 125. Cleomedes, On The Circular Motions of The Celestial Bodies, 2.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: nan nan |
126. Ovid, Metamorphoses, 9.29-9.30, 9.115-9.117, 9.235-9.238, 13.15.101-13.15.104, 13.15.360-13.15.369, 13.382-13.383 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151, 657| 9.29. verbaque tot reddit: “Melior mihi dextera lingua. 9.30. Dummodo pugdo superem, tu vince loquendo,” 9.115. “quandoquidem coepi, superentur flumina!” dixit, 9.116. nec dubitat nec, qua sit clementissimus amnis, 9.117. quaerit et obsequio deferri spernit aquarum. 9.235. congeriem silvae Nemeaeo vellere summam 9.236. sternis et inposita clavae cervice recumbis, 9.237. haud alio vultu, quam si conviva iaceres 9.238. inter plena meri redimitus pocula sertis. 13.382. Mota manus procerum est, et quid facundia posset, 13.383. re patuit, fortisque viri tulit arma disertus. | 9.30. disgraceful if my state should yield my right; 9.115. disguised so in deceitful serpent-form, 9.116. wielding a borrowed weapon not your own 9.235. Must I go back to Calydon or stay? 9.236. Shall I depart unbidden, from my house? 9.237. Or, if no other method can prevail, 9.238. hall I oppose my rival's first approach? 13.382. Then with one hand, he drew his robe aside. 13.383. “Here is a breast,” he cried, “that bled for you! |
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| 127. Ovid, Fasti, a b c d\n0 '2.237 '2.237 '2 237\n1 '1.581 '1.581 '1 581 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
| 128. Ovid, Epistulae Ex Ponto, a b c d\n0 '4.8.63 '4.8.63 '4 8\n1 3.3.99 3.3.99 3 3\n2 3.3.100 3.3.100 3 3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
129. Ovid, Ars Amatoria, 1.35-1.40 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279| 1.35. Principio, quod amare velis, reperire labora, 1.36. rend= 1.37. Proximus huic labor est placitam exorare puellam: 1.38. rend= 1.39. Hic modus, haec nostro signabitur area curru: 1.40. rend= | 1.35. Far hence ye vestals be, who bind your hair; The author forewarns all virgins, and chaste persons, not to follow, in all things, the precepts of his book. 1.36. And wives, who gowns below your ancles wear. 1.37. I sing the brothels loose and unconfin'd, 1.38. Th' unpunishable pleasures of the kind; 1.39. Which all alike for love or money find. 1.40. You, who in Cupid's roll inscribe your name, 1.40. that’s the post my thundering wheels will scrape. While you’re still free, and can roam on a loose rein, pick one to whom you could say: ‘You alone please me.’ She won’t come falling for you out of thin air: the right girl has to be searched for: use your eyes. The hunter knows where to spread nets for the stag, he knows what valleys hide the angry boar: the wild-fowler knows the woods: the fisherman knows the waters where the most fish spawn: You too, who search for the essence of lasting love, |
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130. Lucretius Carus, On The Nature of Things, 1.40-1.43, 1.936-1.938, 2.7-2.13, 3.145, 3.510-3.511, 3.526-3.1094, 4.1037-4.1287, 5.22-5.54, 5.82, 5.1019-5.1027 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism, condemned/satirized by greek writers •cynics/cynicism, condemned by horace/cicero •cynics,cyrenaics •cynics/cynicism •cynics/cynicism, diatribes by •cynics/cynicism, mild •cynics/cynicism, influence on horace •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 204; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 125, 655, 668; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 26; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 275, 283; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 15, 35, 74, 76, 80, 89, 154| 1.40. funde petens placidam Romanis, incluta, pacem; 1.41. nam neque nos agere hoc patriai tempore iniquo 1.42. possumus aequo animo nec Memmi clara propago 1.43. talibus in rebus communi desse saluti. 1.936. sed vel uti pueris absinthia taetra medentes 1.937. cum dare cotur, prius oras pocula circum 1.938. contingunt mellis dulci flavoque liquore, 2.7. sed nihil dulcius est, bene quam munita tenere 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 2.10. errare atque viam palantis quaerere vitae, 2.11. certare ingenio, contendere nobilitate, 2.12. noctes atque dies niti praestante labore 2.13. ad summas emergere opes rerumque potiri. 3.145. idque sibi solum per se sapit et sibi gaudet, 3.510. Et quoniam mentem sanari corpus ut aegrum 3.511. cernimus et flecti medicina posse videmus, 3.526. Denique saepe hominem paulatim cernimus ire 3.527. et membratim vitalem deperdere sensum; 3.528. in pedibus primum digitos livescere et unguis, 3.529. inde pedes et crura mori, post inde per artus 3.530. ire alios tractim gelidi vestigia leti. 3.531. scinditur atque animae haec quoniam natura nec uno 3.532. tempore sincera existit, mortalis habendast. 3.533. quod si forte putas ipsam se posse per artus 3.534. introsum trahere et partis conducere in unum 3.535. atque ideo cunctis sensum diducere membris, 3.536. at locus ille tamen, quo copia tanta animai 3.537. cogitur, in sensu debet maiore videri; 3.538. qui quoniam nusquamst, ni mirum, ut diximus ante, 3.539. dilaniata foras dispargitur, interit ergo. 3.540. quin etiam si iam libeat concedere falsum 3.541. et dare posse animam glomerari in corpore eorum, 3.542. lumina qui lincunt moribundi particulatim, 3.543. mortalem tamen esse animam fateare necesse 3.544. nec refert utrum pereat dispersa per auras 3.545. an contracta suis e partibus obbrutescat, 3.546. quando hominem totum magis ac magis undique sensus 3.547. deficit et vitae minus et minus undique restat. 3.548. Et quoniam mens est hominis pars una locoque 3.549. fixa manet certo, vel ut aures atque oculi sunt 3.550. atque alii sensus qui vitam cumque gubert, 3.551. et vel uti manus atque oculus naresve seorsum 3.552. secreta ab nobis nequeunt sentire neque esse, 3.553. sed tamen in parvo lincuntur tempore tali, 3.554. sic animus per se non quit sine corpore et ipso 3.555. esse homine, illius quasi quod vas esse videtur, 3.556. sive aliud quid vis potius coniunctius ei 3.557. fingere, quandoquidem conexu corpus adhaeret. 3.558. Denique corporis atque animi vivata potestas 3.559. inter se coniuncta valent vitaque fruuntur; 3.560. nec sine corpore enim vitalis edere motus 3.561. sola potest animi per se natura nec autem 3.562. cassum anima corpus durare et sensibus uti. 3.563. scilicet avolsus radicibus ut nequit ullam 3.564. dispicere ipse oculus rem seorsum corpore toto, 3.565. sic anima atque animus per se nil posse videtur. 3.566. ni mirum quia per venas et viscera mixtim, 3.567. per nervos atque ossa tenentur corpore ab omni 3.568. nec magnis intervallis primordia possunt 3.569. libera dissultare, ideo conclusa moventur 3.570. sensiferos motus, quos extra corpus in auras 3.571. aeris aëris haut possunt post mortem eiecta moveri 3.572. propterea quia non simili ratione tenentur; 3.573. corpus enim atque animans erit aer aër, si cohibere 3.574. sese anima atque in eos poterit concludere motus, 3.575. quos ante in nervis et in ipso corpore agebat. 3.576. quare etiam atque etiam resoluto corporis omni 3.577. tegmine et eiectis extra vitalibus auris 3.578. dissolui sensus animi fateare necessest 3.579. atque animam, quoniam coniunctast causa duobus. 3.580. Denique cum corpus nequeat perferre animai 3.581. discidium, quin in taetro tabescat odore, 3.582. quid dubitas quin ex imo penitusque coorta 3.583. emanarit uti fumus diffusa animae vis, 3.584. atque ideo tanta mutatum putre ruina 3.585. conciderit corpus, penitus quia mota loco sunt 3.586. fundamenta foras mat animaeque per artus 3.587. perque viarum omnis flexus, in corpore qui sunt, 3.588. atque foramina? multimodis ut noscere possis 3.589. dispertitam animae naturam exisse per artus 3.590. et prius esse sibi distractam corpore in ipso, 3.591. quam prolapsa foras enaret in aeris aëris auras. 3.592. Quin etiam finis dum vitae vertitur intra, 3.593. saepe aliqua tamen e causa labefacta videtur 3.594. ire anima ac toto solui de corpore tota 3.595. et quasi supremo languescere tempore voltus 3.596. molliaque exsangui cadere omnia corpore membra. 3.597. quod genus est, animo male factum cum perhibetur 3.598. aut animam liquisse; ubi iam trepidatur et omnes 3.599. extremum cupiunt vitae reprehendere vinclum; 3.600. conquassatur enim tum mens animaeque potestas 3.601. omnis. et haec ipso cum corpore conlabefiunt, 3.602. ut gravior paulo possit dissolvere causa. 3.603. Quid dubitas tandem quin extra prodita corpus 3.604. inbecilla foras in aperto, tegmine dempto, 3.605. non modo non omnem possit durare per aevom, 3.606. sed minimum quodvis nequeat consistere tempus? 3.607. nec sibi enim quisquam moriens sentire videtur 3.608. ire foras animam incolumem de corpore toto, 3.609. nec prius ad iugulum et supera succedere fauces, 3.610. verum deficere in certa regione locatam; 3.611. ut sensus alios in parti quemque sua scit 3.612. dissolui. quod si inmortalis nostra foret mens, 3.613. non tam se moriens dissolvi conquereretur, 3.614. sed magis ire foras vestemque relinquere, ut anguis. 3.615. Denique cur animi numquam mens consiliumque 3.616. gignitur in capite aut pedibus manibusve, sed unis 3.617. sedibus et certis regionibus omnibus haeret, 3.618. si non certa loca ad nascendum reddita cuique 3.619. sunt, et ubi quicquid possit durare creatum 3.620. atque ita multimodis partitis artubus esse, 3.621. membrorum ut numquam existat praeposterus ordo? 3.622. usque adeo sequitur res rem, neque flamma creari 3.623. fluminibus solitast neque in igni gignier algor. 3.624. Praeterea si inmortalis natura animaist 3.625. et sentire potest secreta a corpore nostro, 3.626. quinque, ut opinor, eam faciundum est sensibus auctam. 3.627. nec ratione alia nosmet proponere nobis 3.628. possumus infernas animas Acherunte vagare. 3.629. pictores itaque et scriptorum saecla priora 3.630. sic animas intro duxerunt sensibus auctas. 3.631. at neque sorsum oculi neque nares nec manus ipsa 3.632. esse potest animae neque sorsum lingua neque aures; 3.633. haud igitur per se possunt sentire neque esse. 3.634. Et quoniam toto sentimus corpore inesse 3.635. vitalem sensum et totum esse animale videmus, 3.636. si subito medium celeri praeciderit ictu 3.637. vis aliqua, ut sorsum partem secernat utramque, 3.638. dispertita procul dubio quoque vis animai 3.639. et discissa simul cum corpore dissicietur. 3.640. at quod scinditur et partis discedit in ullas, 3.641. scilicet aeternam sibi naturam abnuit esse. 3.642. falciferos memorant currus abscidere membra 3.643. saepe ita de subito permixta caede calentis, 3.644. ut tremere in terra videatur ab artubus id quod 3.645. decidit abscisum, cum mens tamen atque hominis vis 3.646. mobilitate mali non quit sentire dolorem; 3.647. et simul in pugnae studio quod dedita mens est, 3.648. corpore relicuo pugnam caedesque petessit, 3.649. nec tenet amissam laevam cum tegmine saepe 3.650. inter equos abstraxe rotas falcesque rapaces, 3.651. nec cecidisse alius dextram, cum scandit et instat. 3.652. inde alius conatur adempto surgere crure, 3.653. cum digitos agitat propter moribundus humi pes. 3.654. et caput abscisum calido viventeque trunco 3.655. servat humi voltum vitalem oculosque patentis, 3.656. donec reliquias animai reddidit omnes. 3.657. quin etiam tibi si, lingua vibrante, miti 3.658. serpentis cauda, procero corpore, utrumque 3.659. sit libitum in multas partis discidere ferro, 3.660. omnia iam sorsum cernes ancisa recenti 3.661. volnere tortari et terram conspargere tabo, 3.662. ipsam seque retro partem petere ore priorem, 3.663. volneris ardenti ut morsu premat icta dolore. 3.664. omnibus esse igitur totas dicemus in illis 3.665. particulis animas? at ea ratione sequetur 3.666. unam animantem animas habuisse in corpore multas. 3.667. ergo divisast ea quae fuit una simul cum 3.668. corpore; quapropter mortale utrumque putandumst, 3.669. in multas quoniam partis disciditur aeque. 3.670. Praeterea si inmortalis natura animai 3.671. constat et in corpus nascentibus insinuatur, 3.672. cur super ante actam aetatem meminisse nequimus 3.673. nec vestigia gestarum rerum ulla tenemus? 3.674. nam si tanto operest animi mutata potestas, 3.675. omnis ut actarum exciderit retinentia rerum, 3.676. non, ut opinor, id ab leto iam longius errat; 3.677. qua propter fateare necessest quae fuit ante 3.678. interiisse, et quae nunc est nunc esse creatam. 3.679. Praeterea si iam perfecto corpore nobis 3.680. inferri solitast animi vivata potestas 3.681. tum cum gignimur et vitae cum limen inimus, 3.682. haud ita conveniebat uti cum corpore et una 3.683. cum membris videatur in ipso sanguine cresse, 3.684. sed vel ut in cavea per se sibi vivere solam 3.685. convenit, ut sensu corpus tamen affluat omne. 3.686. quare etiam atque etiam neque originis esse putandumst 3.687. expertis animas nec leti lege solutas; 3.688. nam neque tanto opere adnecti potuisse putandumst 3.689. corporibus nostris extrinsecus insinuatas, 3.690. quod fieri totum contra manifesta docet res 3.691. aenamque ænamque ita conexa est per venas viscera nervos 3.692. ossaque, uti dentes quoque sensu participentur; 3.693. morbus ut indicat et gelidai stringor aquai 3.694. et lapis oppressus subitis e frugibus asperae asperæ 3.695. nec, tam contextae cum sint, exire videntur 3.696. incolumes posse et salvas exsolvere sese 3.697. omnibus e nervis atque ossibus articulisque, 3.698. quod si forte putas extrinsecus insinuatam 3.699. permanare animam nobis per membra solere, 3.700. tanto quique magis cum corpore fusa peribit; 3.701. quod permanat enim, dissolvitur, interit ergo; 3.702. dispertitur enim per caulas corporis omnis. 3.703. ut cibus, in membra atque artus cum diditur omnis, 3.704. disperit atque aliam naturam sufficit ex se, 3.705. sic anima atque animus quamvis est integra recens in 3.706. corpus eunt, tamen in mado dissoluuntur, 3.707. dum quasi per caulas omnis diduntur in artus 3.708. particulae quibus haec animi natura creatur, 3.709. quae nunc in nostro dominatur corpore nata 3.710. ex illa quae tunc periit partita per artus. 3.711. quapropter neque natali privata videtur 3.712. esse die natura animae nec funeris expers. 3.713. Semina praeterea linquontur necne animai 3.714. corpore in exanimo? quod si lincuntur et insunt, 3.715. haut erit ut merito inmortalis possit haberi, 3.716. partibus amissis quoniam libata recessit. 3.717. sin ita sinceris membris ablata profugit, 3.718. ut nullas partis in corpore liquerit ex se, 3.719. unde cadavera rancenti iam viscere vermes 3.720. expirant atque unde animantum copia tanta 3.721. exos et exanguis tumidos perfluctuat artus? 3.722. quod si forte animas extrinsecus insinuari? 3.723. vermibus et privas in corpora posse venire 3.724. credis nec reputas cur milia multa animarum 3.725. conveniant unde una recesserit, hoc tamen est ut 3.726. quaerendum videatur et in discrimen agendum, 3.727. utrum tandem animae venentur semina quaeque 3.728. vermiculorum ipsaeque sibi fabricentur ubi sint, 3.729. an quasi corporibus perfectis insinuentur. 3.730. at neque cur faciant ipsae quareve laborent 3.731. dicere suppeditat. neque enim, sine corpore cum sunt, 3.732. sollicitae volitant morbis alguque fameque; 3.733. corpus enim magis his vitiis adfine laborat, 3.734. et mala multa animus contage fungitur eius. 3.735. sed tamen his esto quamvis facere utile corpus, 3.736. cum subeant; at qua possint via nulla videtur. 3.737. haut igitur faciunt animae sibi corpora et artus. 3.738. nec tamen est ut qui cum perfectis insinuentur 3.739. corporibus; neque enim poterunt suptiliter esse 3.740. conexae neque consensu contagia fient. 3.741. Denique cur acris violentia triste leonum 3.742. seminium sequitur, volpes dolus, et fuga cervos? 3.743. a patribus datur et a patrius pavor incitat artus, 3.744. et iam cetera de genere hoc cur omnia membris 3.745. ex ineunte aevo generascunt ingenioque, 3.746. si non, certa suo quia semine seminioque 3.747. vis animi pariter crescit cum corpore quoque? 3.748. quod si inmortalis foret et mutare soleret 3.749. corpora, permixtis animantes moribus essent, 3.750. effugeret canis Hyrcano de semine saepe 3.751. cornigeri incursum cervi tremeretque per auras 3.752. aeris aëris accipiter fugiens veniente columba, 3.753. desiperent homines, saperent fera saecla ferarum. 3.754. illud enim falsa fertur ratione, quod aiunt 3.755. inmortalem animam mutato corpore flecti; 3.756. quod mutatur enim, dissolvitur, interit ergo; 3.757. traiciuntur enim partes atque ordine migrant; 3.758. quare dissolui quoque debent posse per artus, 3.759. denique ut intereant una cum corpore cunctae. 3.760. sin animas hominum dicent in corpora semper 3.761. ire humana, tamen quaeram cur e sapienti 3.762. stulta queat fieri, nec prudens sit puer ullus, 3.763. si non, certa suo quia semine seminioque 3.764. nec tam doctus equae pullus quam fortis equi vis. 3.765. scilicet in tenero tenerascere corpore mentem 3.766. confugient. quod si iam fit, fateare necessest 3.767. mortalem esse animam, quoniam mutata per artus 3.768. tanto opere amittit vitam sensumque priorem. 3.769. quove modo poterit pariter cum corpore quoque 3.770. confirmata cupitum aetatis tangere florem 3.771. vis animi, nisi erit consors in origine prima? 3.772. quidve foras sibi vult membris exire senectis? 3.773. an metuit conclusa manere in corpore putri 3.774. et domus aetatis spatio ne fessa vetusto 3.775. obruat? at non sunt immortali ulla pericla. 3.776. Denique conubia ad Veneris partusque ferarum 3.777. esse animas praesto deridiculum esse videtur, 3.778. expectare immortalis mortalia membra 3.779. innumero numero certareque praeproperanter 3.780. inter se quae prima potissimaque insinuetur; 3.781. si non forte ita sunt animarum foedera pacta, 3.782. ut quae prima volans advenerit insinuetur 3.783. prima neque inter se contendant viribus hilum. 3.784. Denique in aethere non arbor, non aequore in alto 3.785. nubes esse queunt nec pisces vivere in arvis 3.786. nec cruor in lignis neque saxis sucus inesse. 3.787. certum ac dispositumst ubi quicquid crescat et insit. 3.788. sic animi natura nequit sine corpore oriri 3.789. sola neque a nervis et sanguine longius esse. 3.790. quod si posset enim, multo prius ipsa animi vis 3.791. in capite aut umeris aut imis calcibus esse 3.792. posset et innasci quavis in parte soleret, 3.793. tandem in eodem homine atque in eodem vase manere. 3.794. quod quoniam nostro quoque constat corpore certum 3.795. dispositumque videtur ubi esse et crescere possit 3.796. sorsum anima atque animus, tanto magis infitiandum 3.797. totum posse extra corpus durare genique. 3.798. quare, corpus ubi interiit, periisse necessest 3.799. confiteare animam distractam in corpore toto. 3.800. quippe etenim mortale aeterno iungere et una 3.801. consentire putare et fungi mutua posse 3.802. desiperest; quid enim diversius esse putandumst 3.803. aut magis inter se disiunctum discrepitansque, 3.804. quam mortale quod est inmortali atque perenni 3.805. iunctum in concilio saevas tolerare procellas? 3.806. praeterea quaecumque manent aeterna necessest 3.807. aut quia sunt solido cum corpore respuere ictus 3.808. nec penetrare pati sibi quicquam quod queat artas 3.809. dissociare intus partis, ut materiai 3.810. corpora sunt, quorum naturam ostendimus ante, 3.811. aut ideo durare aetatem posse per omnem, 3.812. plagarum quia sunt expertia sicut iest, 3.813. quod manet intactum neque ab ictu fungitur hilum, 3.814. aut etiam quia nulla loci sit copia circum, 3.815. quo quasi res possint discedere dissoluique, 3.816. sicut summarum summast aeterna, neque extra 3.817. quis locus est quo diffugiant neque corpora sunt quae 3.818. possint incidere et valida dissolvere plaga. 3.819. Quod si forte ideo magis inmortalis habendast, 3.820. quod vitalibus ab rebus munita tenetur, 3.821. aut quia non veniunt omnino aliena salutis, 3.822. aut quia quae veniunt aliqua ratione recedunt 3.823. pulsa prius quam quid noceant sentire queamus, 3.824. praeter enim quam quod morbis cum corporis aegret, 3.825. advenit id quod eam de rebus saepe futuris 3.826. macerat inque metu male habet curisque fatigat, 3.827. praeteritisque male admissis peccata remordent. 3.828. adde furorem animi proprium atque oblivia rerum, 3.829. adde quod in nigras lethargi mergitur undas. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit, 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. 4.1037. Sollicitatur id in nobis, quod diximus ante, 4.1038. semen, adulta aetas cum primum roborat artus. 4.1039. namque alias aliud res commovet atque lacessit; 4.1040. ex homine humanum semen ciet una hominis vis. 4.1041. quod simul atque suis eiectum sedibus exit, 4.1042. per membra atque artus decedit corpore toto, 4.1043. in loca conveniens nervorum certa cietque 4.1044. continuo partis genitalis corporis ipsas. 4.1045. inritata tument loca semine fitque voluntas 4.1046. eicere id quo se contendit dira lubido, 4.1047. incitat inritans loca turgida semine multo 4.1048. idque petit corpus, mens unde est saucia amore; 4.1049. namque omnes plerumque cadunt in vulnus et illam 4.1050. emicat in partem sanguis, unde icimur ictu, 4.1051. et si comminus est, hostem ruber occupat umor. 4.1052. sic igitur Veneris qui telis accipit ictus, 4.1053. sive puer membris muliebribus hunc iaculatur 4.1054. seu mulier toto iactans e corpore amorem, 4.1055. unde feritur, eo tendit gestitque coire 4.1056. et iacere umorem in corpus de corpore ductum; 4.1057. namque voluptatem praesagit muta cupido. 4.1058. Haec Venus est nobis; hinc autemst nomen Amoris, 4.1059. hinc illaec primum Veneris dulcedinis in cor 4.1060. stillavit gutta et successit frigida cura; 4.1061. nam si abest quod ames, praesto simulacra tamen sunt 4.1062. illius et nomen dulce obversatur ad auris. 4.1063. sed fugitare decet simulacra et pabula amoris 4.1064. absterrere sibi atque alio convertere mentem 4.1065. et iacere umorem coniectum in corpora quaeque 4.1066. nec retinere semel conversum unius amore 4.1067. et servare sibi curam certumque dolorem; 4.1068. ulcus enim vivescit et inveterascit alendo 4.1069. inque dies gliscit furor atque aerumna gravescit, 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1073. Nec Veneris fructu caret is qui vitat amorem, 4.1074. sed potius quae sunt sine poena commoda sumit; 4.1075. nam certe purast sanis magis inde voluptas 4.1076. quam miseris; etenim potiundi tempore in ipso 4.1077. fluctuat incertis erroribus ardor amantum 4.1078. nec constat quid primum oculis manibusque fruantur. 4.1079. quod petiere, premunt arte faciuntque dolorem 4.1080. corporis et dentes inlidunt saepe labellis 4.1081. osculaque adfigunt, quia non est pura voluptas 4.1082. et stimuli subsunt, qui instigant laedere id ipsum, 4.1083. quod cumque est, rabies unde illaec germina surgunt. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 4.1121. Adde quod absumunt viris pereuntque labore, 4.1122. adde quod alterius sub nutu degitur aetas, 4.1123. languent officia atque aegrotat fama vacillans. 4.1124. labitur interea res et Babylonia fiunt 4.1125. unguenta et pulchra in pedibus Sicyonia rident, 4.1126. scilicet et grandes viridi cum luce zmaragdi 4.1127. auro includuntur teriturque thalassina vestis 4.1128. adsidue et Veneris sudorem exercita potat. 4.1129. et bene parta patrum fiunt anademata, mitrae, 4.1130. inter dum in pallam atque Alidensia Ciaque vertunt. 4.1131. eximia veste et victu convivia, ludi, 4.1132. pocula crebra, unguenta, coronae, serta parantur, 4.1133. ne quiquam, quoniam medio de fonte leporum 4.1134. surgit amari aliquid, quod in ipsis floribus angat, 4.1135. aut cum conscius ipse animus se forte remordet 4.1136. desidiose agere aetatem lustrisque perire, 4.1137. aut quod in ambiguo verbum iaculata reliquit, 4.1138. quod cupido adfixum cordi vivescit ut ignis, 4.1139. aut nimium iactare oculos aliumve tueri 4.1140. quod putat in voltuque videt vestigia risus. 4.1141. Atque in amore mala haec proprio summeque secundo 4.1142. inveniuntur; in adverso vero atque inopi sunt, 4.1143. prendere quae possis oculorum lumine operto. 4.1144. innumerabilia; ut melius vigilare sit ante, 4.1145. qua docui ratione, cavereque, ne inliciaris. 4.1146. nam vitare, plagas in amoris ne iaciamur, 4.1147. non ita difficile est quam captum retibus ipsis 4.1148. exire et validos Veneris perrumpere nodos. 4.1149. et tamen implicitus quoque possis inque peditus 4.1150. effugere infestum, nisi tute tibi obvius obstes 4.1151. et praetermittas animi vitia omnia primum 4.1152. aut quae corporis sunt eius, quam praepetis ac vis. 4.1153. nam faciunt homines plerumque cupidine caeci 4.1154. et tribuunt ea quae non sunt his commoda vere. 4.1155. multimodis igitur pravas turpisque videmus 4.1156. esse in deliciis summoque in honore vigere. 4.1157. atque alios alii inrident Veneremque suadent 4.1158. ut placent, quoniam foedo adflictentur amore, 4.1159. nec sua respiciunt miseri mala maxima saepe. 4.1160. nigra melichrus est, inmunda et fetida acosmos, 4.1161. caesia Palladium, nervosa et lignea dorcas, 4.1162. parvula, pumilio, chariton mia, tota merum sal, 4.1163. magna atque inmanis cataplexis plenaque honoris. 4.1164. balba loqui non quit, traulizi, muta pudens est; 4.1165. at flagrans, odiosa, loquacula Lampadium fit. 4.1166. ischnon eromenion tum fit, cum vivere non quit 4.1167. prae macie; rhadine verost iam mortua tussi. 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho, 4.1169. simula Silena ac Saturast, labeosa philema. 4.1170. cetera de genere hoc longum est si dicere coner. 4.1171. sed tamen esto iam quantovis oris honore, 4.1172. cui Veneris membris vis omnibus exoriatur; 4.1173. nempe aliae quoque sunt; nempe hac sine viximus ante; 4.1174. nempe eadem facit et scimus facere omnia turpi 4.1175. et miseram taetris se suffit odoribus ipsa, 4.1176. quam famulae longe fugitant furtimque cachint. 4.1177. at lacrimans exclusus amator limina saepe 4.1178. floribus et sertis operit postisque superbos 4.1179. unguit amaracino et foribus miser oscula figit; 4.1180. quem si iam ammissum venientem offenderit aura 4.1181. una modo, causas abeundi quaerat honestas 4.1182. et meditata diu cadat alte sumpta querella 4.1183. stultitiaque ibi se damnet, tribuisse quod illi 4.1184. plus videat quam mortali concedere par est. 4.1185. nec Veneres nostras hoc fallit; quo magis ipsae 4.1186. omnia summo opere hos vitae poscaenia celant, 4.1187. quos retinere volunt adstrictosque esse in amore, 4.1188. ne quiquam, quoniam tu animo tamen omnia possis 4.1189. protrahere in lucem atque omnis inquirere risus 4.1190. et, si bello animost et non odiosa, vicissim 4.1191. praetermittere et humanis concedere rebus. 4.1192. Nec mulier semper ficto suspirat amore, 4.1193. quae conplexa viri corpus cum corpore iungit 4.1194. et tenet adsuctis umectans oscula labris; 4.1195. nam facit ex animo saepe et communia quaerens 4.1196. gaudia sollicitat spatium decurrere amoris. 4.1197. nec ratione alia volucres armenta feraeque 4.1198. et pecudes et equae maribus subsidere possent, 4.1199. si non, ipsa quod illarum subat, ardet abundans 4.1200. natura et Venerem salientum laeta retractat. 4.1201. nonne vides etiam quos mutua saepe voluptas 4.1202. vinxit, ut in vinclis communibus excrucientur, 4.1203. in triviis cum saepe canes discedere aventis 4.1204. divorsi cupide summis ex viribus tendunt, 4.1205. quom interea validis Veneris compagibus haerent? 4.1206. quod facerent numquam, nisi mutua gaudia nossent, 4.1207. quae iacere in fraudem possent vinctosque tenere. 4.1208. quare etiam atque etiam, ut dico, est communis voluptas. 4.1209. Et commiscendo quom semine forte virilem 4.1210. femina vim vicit subita vi corripuitque, 4.1211. tum similes matrum materno semine fiunt, 4.1212. ut patribus patrio. sed quos utriusque figurae 4.1213. esse vides, iuxtim miscentes vulta parentum, 4.1214. corpore de patrio et materno sanguine crescunt, 4.1215. semina cum Veneris stimulis excita per artus 4.1216. obvia conflixit conspirans mutuus ardor, 4.1217. et neque utrum superavit eorum nec superatumst. 4.1218. fit quoque ut inter dum similes existere avorum 4.1219. possint et referant proavorum saepe figuras, 4.1220. propterea quia multa modis primordia multis 4.1221. mixta suo celant in corpore saepe parentis, 4.1222. quae patribus patres tradunt a stirpe profecta. 4.1223. inde Venus varia producit sorte figuras, 4.1224. maiorumque refert voltus vocesque comasque; 4.1225. quandoquidem nihilo magis haec de semine certo 4.1226. fiunt quam facies et corpora membraque nobis. 4.1227. et muliebre oritur patrio de semine saeclum 4.1228. maternoque mares existunt corpore creti; 4.1229. semper enim partus duplici de semine constat, 4.1230. atque utri similest magis id quod cumque creatur, 4.1231. eius habet plus parte aequa; quod cernere possis, 4.1232. sive virum suboles sivest muliebris origo. 4.1233. Nec divina satum genitalem numina cuiquam 4.1234. absterrent, pater a gnatis ne dulcibus umquam 4.1235. appelletur et ut sterili Venere exigat aevom; 4.1236. quod plerumque putant et multo sanguine maesti 4.1237. conspergunt aras adolentque altaria donis, 4.1238. ut gravidas reddant uxores semine largo; 4.1239. ne quiquam divom numen sortisque fatigant; 4.1240. nam steriles nimium crasso sunt semine partim, 4.1241. et liquido praeter iustum tenuique vicissim. 4.1242. tenve locis quia non potis est adfigere adhaesum, 4.1243. liquitur extemplo et revocatum cedit abortu. 4.1244. crassius hinc porro quoniam concretius aequo 4.1245. mittitur, aut non tam prolixo provolat ictu 4.1246. aut penetrare locos aeque nequit aut penetratum 4.1247. aegre admiscetur muliebri semine semen. 4.1248. nam multum harmoniae Veneris differre videntur. 4.1249. atque alias alii complent magis ex aliisque 4.1250. succipiunt aliae pondus magis inque gravescunt. 4.1251. et multae steriles Hymenaeis ante fuerunt 4.1252. pluribus et nactae post sunt tamen unde puellos 4.1253. suscipere et partu possent ditescere dulci. 4.1254. et quibus ante domi fecundae saepe nequissent 4.1255. uxoris parere, inventast illis quoque compar 4.1256. natura, ut possent gnatis munire senectam. 4.1257. usque adeo magni refert, ut semina possint 4.1258. seminibus commisceri genitaliter apta 4.1259. crassaque conveniant liquidis et liquida crassis. 4.1260. atque in eo refert quo victu vita colatur; 4.1261. namque aliis rebus concrescunt semina membris 4.1262. atque aliis extenvantur tabentque vicissim. 4.1263. et quibus ipsa modis tractetur blanda voluptas. 4.1264. id quoque permagni refert; nam more ferarum 4.1265. quadrupedumque magis ritu plerumque putantur 4.1266. concipere uxores, quia sic loca sumere possunt 4.1267. pectoribus positis sublatis semina lumbis. 4.1268. nec molles opus sunt motus uxoribus hilum. 4.1269. nam mulier prohibet se concipere atque repugnat, 4.1270. clunibus ipsa viri Venerem si laeta retractat 4.1271. atque exossato ciet omni pectore fluctus; 4.1272. eicit enim sulcum recta regione viaque 4.1273. vomeris atque locis avertit seminis ictum. 4.1274. idque sua causa consuerunt scorta moveri, 4.1275. ne complerentur crebro gravidaeque iacerent, 4.1276. et simul ipsa viris Venus ut concinnior esset; 4.1277. coniugibus quod nil nostris opus esse videtur. 4.1278. Nec divinitus inter dum Venerisque sagittis 4.1279. deteriore fit ut forma muliercula ametur; 4.1280. nam facit ipsa suis inter dum femina factis 4.1281. morigerisque modis et munde corpore culto, 4.1282. ut facile insuescat secum te degere vitam. 4.1283. quod super est, consuetudo concinnat amorem; 4.1284. nam leviter quamvis quod crebro tunditur ictu, 4.1285. vincitur in longo spatio tamen atque labascit. 4.1286. nonne vides etiam guttas in saxa cadentis 4.1287. umoris longo in spatio pertundere saxa? 5.22. Herculis antistare autem si facta putabis, 5.23. longius a vera multo ratione ferere. 5.24. quid Nemeaeus enim nobis nunc magnus hiatus 5.25. ille leonis obesset et horrens Arcadius sus, 5.26. tanto opere officerent nobis Stymphala colentes? 5.27. denique quid Cretae taurus Lernaeaque pestis 5.28. hydra venenatis posset vallata colubris? 5.29. quidve tripectora tergemini vis Geryonai 5.30. et Diomedis equi spirantes naribus ignem 5.31. Thracia Bistoniasque plagas atque Ismara propter 5.32. aureaque Hesperidum servans fulgentia mala, 5.33. asper, acerba tuens, immani corpore serpens 5.34. arboris amplexus stirpes? quid denique obesset 5.35. propter Atlanteum litus pelagique severa, 5.36. quo neque noster adit quisquam nec barbarus audet? 5.37. cetera de genere hoc quae sunt portenta perempta, 5.38. si non victa forent, quid tandem viva nocerent? 5.39. nil, ut opinor: ita ad satiatem terra ferarum 5.40. nunc etiam scatit et trepido terrore repleta est 5.41. per nemora ac montes magnos silvasque profundas; 5.42. quae loca vitandi plerumque est nostra potestas. 5.43. at nisi purgatumst pectus, quae proelia nobis 5.44. atque pericula tumst ingratis insinuandum! 5.45. quantae tum scindunt hominem cuppedinis acres 5.46. sollicitum curae quantique perinde timores! 5.47. quidve superbia spurcitia ac petulantia? quantas 5.48. efficiunt clades! quid luxus desidiaeque? 5.49. haec igitur qui cuncta subegerit ex animoque 5.50. expulerit dictis, non armis, nonne decebit 5.51. hunc hominem numero divom dignarier esse? 5.52. cum bene praesertim multa ac divinitus ipsis 5.53. iam mortalibus e divis dare dicta suerit 5.54. atque omnem rerum naturam pandere dictis. 5.82. nam bene qui didicere deos securum agere aevom, 5.1019. tunc et amicitiem coeperunt iungere aventes 5.1020. finitimi inter se nec laedere nec violari, 5.1021. et pueros commendarunt muliebreque saeclum, 5.1022. vocibus et gestu cum balbe significarent 5.1023. imbecillorum esse aequum misererier omnis. 5.1024. nec tamen omnimodis poterat concordia gigni, 5.1025. sed bona magnaque pars servabat foedera caste; 5.1026. aut genus humanum iam tum foret omne peremptum 5.1027. nec potuisset adhuc perducere saecla propago. | 3.548. And since the mind is of a man one part, Which in one fixed place remains, like ears, And eyes, and every sense which pilots life; And just as hand, or eye, or nose, apart, Severed from us, can neither feel nor be, But in the least of time is left to rot, Thus mind alone can never be, without The body and the man himself, which seems, As 'twere the vessel of the same- or aught Whate'er thou'lt feign as yet more closely joined: Since body cleaves to mind by surest bonds. Again, the body's and the mind's live powers Only in union prosper and enjoy; For neither can nature of mind, alone of self Sans body, give the vital motions forth; Nor, then, can body, wanting soul, endure And use the senses. Verily, as the eye, Alone, up-rended from its roots, apart From all the body, can peer about at naught, So soul and mind it seems are nothing able, When by themselves. No marvel, because, commixed Through veins and inwards, and through bones and thews, Their elements primordial are confined By all the body, and own no power free To bound around through interspaces big, Thus, shut within these confines, they take on Motions of sense, which, after death, thrown out Beyond the body to the winds of air, Take on they cannot- and on this account, Because no more in such a way confined. For air will be a body, be alive, If in that air the soul can keep itself, And in that air enclose those motions all Which in the thews and in the body itself A while ago 'twas making. So for this, Again, again, I say confess we must, That, when the body's wrappings are unwound, And when the vital breath is forced without, The soul, the senses of the mind dissolve,- Since for the twain the cause and ground of life Is in the fact of their conjoined estate. Once more, since body's unable to sustain Division from the soul, without decay And obscene stench, how canst thou doubt but that The soul, uprisen from the body's deeps, Has filtered away, wide-drifted like a smoke, Or that the changed body crumbling fell With ruin so entire, because, indeed, Its deep foundations have been moved from place, The soul out-filtering even through the frame, And through the body's every winding way And orifice? And so by many means Thou'rt free to learn that nature of the soul Hath passed in fragments out along the frame, And that 'twas shivered in the very body Ere ever it slipped abroad and swam away Into the winds of air. 3.592. For never a man Dying appears to feel the soul go forth As one sure whole from all his body at once, Nor first come up the throat and into mouth; But feels it failing in a certain spot, Even as he knows the senses too dissolve Each in its own location in the frame. But were this mind of ours immortal mind, Dying 'twould scarce bewail a dissolution, But rather the going, the leaving of its coat, Like to a snake. Wherefore, when once the body Hath passed away, admit we must that soul, Shivered in all that body, perished too. Nay, even when moving in the bounds of life, often the soul, now tottering from some cause, Craves to go out, and from the frame entire Loosened to be; the countece becomes Flaccid, as if the supreme hour were there; And flabbily collapse the members all Against the bloodless trunk- the kind of case We see when we remark in common phrase, "That man's quite gone," or "fainted dead away"; And where there's now a bustle of alarm, And all are eager to get some hold upon The man's last link of life. For then the mind And all the power of soul are shook so sore, And these so totter along with all the frame, That any cause a little stronger might Dissolve them altogether.- Why, then, doubt That soul, when once without the body thrust, There in the open, an enfeebled thing, Its wrappings stripped away, cannot endure Not only through no everlasting age, But even, indeed, through not the least of time? Then, too, why never is the intellect, The counselling mind, begotten in the head, The feet, the hands, instead of cleaving still To one sole seat, to one fixed haunt, the breast, If not that fixed places be assigned For each thing's birth, where each, when 'tis create, Is able to endure, and that our frames Have such complex adjustments that no shift In order of our members may appear? To that degree effect succeeds to cause, Nor is the flame once wont to be create In flowing streams, nor cold begot in fire. 3.624. Besides, if nature of soul immortal be, And able to feel, when from our frame disjoined, The same, I fancy, must be thought to be Endowed with senses five,- nor is there way But this whereby to image to ourselves How under-souls may roam in Acheron. Thus painters and the elder race of bards Have pictured souls with senses so endowed. But neither eyes, nor nose, nor hand, alone Apart from body can exist for soul, Nor tongue nor ears apart. And hence indeed Alone by self they can nor feel nor be. And since we mark the vital sense to be In the whole body, all one living thing, If of a sudden a force with rapid stroke Should slice it down the middle and cleave in twain, Beyond a doubt likewise the soul itself, Divided, dissevered, asunder will be flung Along with body. But what severed is And into sundry parts divides, indeed Admits it owns no everlasting nature. We hear how chariots of war, areek With hurly slaughter, lop with flashing scythes The limbs away so suddenly that there, Fallen from the trunk, they quiver on the earth, The while the mind and powers of the man Can feel no pain, for swiftness of his hurt, And sheer abandon in the zest of battle: With the remainder of his frame he seeks Anew the battle and the slaughter, nor marks How the swift wheels and scythes of ravin have dragged off with the horses his left arm and shield; Nor other how his right has dropped away, Mounting again and on. A third attempts With leg dismembered to arise and stand, Whilst, on the ground hard by, the dying foot Twitches its spreading toes. And even the head, When from the warm and living trunk lopped off, Keeps on the ground the vital countece And open eyes, until 't has rendered up All remts of the soul. Nay, once again: If, when a serpent's darting forth its tongue, And lashing its tail, thou gettest chance to hew With axe its length of trunk to many parts, Thou'lt see each severed fragment writhing round With its fresh wound, and spattering up the sod, And there the fore-part seeking with the jaws After the hinder, with bite to stop the pain. So shall we say that these be souls entire In all those fractions?- but from that 'twould follow One creature'd have in body many souls. Therefore, the soul, which was indeed but one, Has been divided with the body too: Each is but mortal, since alike is each Hewn into many parts. Again, how often We view our fellow going by degrees, And losing limb by limb the vital sense; First nails and fingers of the feet turn blue, Next die the feet and legs, then o'er the rest Slow crawl the certain footsteps of cold death. And since this nature of the soul is torn, Nor mounts away, as at one time, entire, We needs must hold it mortal. But perchance If thou supposest that the soul itself Can inward draw along the frame, and bring Its parts together to one place, and so From all the members draw the sense away, Why, then, that place in which such stock of soul Collected is, should greater seem in sense. But since such place is nowhere, for a fact, As said before, 'tis rent and scattered forth, And so goes under. Or again, if now I please to grant the false, and say that soul Can thus be lumped within the frames of those Who leave the sunshine, dying bit by bit, Still must the soul as mortal be confessed; Nor aught it matters whether to wrack it go, Dispersed in the winds, or, gathered in a mass From all its parts, sink down to brutish death, Since more and more in every region sense Fails the whole man, and less and less of life In every region lingers. 3.670. And besides, If soul immortal is, and winds its way Into the body at the birth of man, Why can we not remember something, then, of life-time spent before? why keep we not Some footprints of the things we did of, old? But if so changed hath been the power of mind, That every recollection of things done Is fallen away, at no o'erlong remove Is that, I trow, from what we mean by death. Wherefore 'tis sure that what hath been before Hath died, and what now is is now create. Moreover, if after the body hath been built Our mind's live powers are wont to be put in, Just at the moment that we come to birth, And cross the sills of life, 'twould scarcely fit For them to live as if they seemed to grow Along with limbs and frame, even in the blood, But rather as in a cavern all alone. (Yet all the body duly throngs with sense.) But public fact declares against all this: For soul is so entwined through the veins, The flesh, the thews, the bones, that even the teeth Share in sensation, as proven by dull ache, By twinge from icy water, or grating crunch Upon a stone that got in mouth with bread. Wherefore, again, again, souls must be thought Nor void of birth, nor free from law of death; Nor, if, from outward, in they wound their way, Could they be thought as able so to cleave To these our frames, nor, since so interwove, Appears it that they're able to go forth Unhurt and whole and loose themselves unscathed From all the thews, articulations, bones. But, if perchance thou thinkest that the soul, From outward winding in its way, is wont To seep and soak along these members ours, Then all the more 'twill perish, being thus With body fused- for what will seep and soak Will be dissolved and will therefore die. For just as food, dispersed through all the pores of body, and passed through limbs and all the frame, Perishes, supplying from itself the stuff For other nature, thus the soul and mind, Though whole and new into a body going, Are yet, by seeping in, dissolved away, Whilst, as through pores, to all the frame there pass Those particles from which created is This nature of mind, now ruler of our body, Born from that soul which perished, when divided Along the frame. 3.711. Wherefore it seems that soul Hath both a natal and funeral hour. Besides are seeds of soul there left behind In the breathless body, or not? If there they are, It cannot justly be immortal deemed, Since, shorn of some parts lost, 'thas gone away: But if, borne off with members uncorrupt, 'Thas fled so absolutely all away It leaves not one remainder of itself Behind in body, whence do cadavers, then, From out their putrid flesh exhale the worms, And whence does such a mass of living things, Boneless and bloodless, o'er the bloated frame Bubble and swarm? But if perchance thou thinkest That souls from outward into worms can wind, And each into a separate body come, And reckonest not why many thousand souls Collect where only one has gone away, Here is a point, in sooth, that seems to need Inquiry and a putting to the test: Whether the souls go on a hunt for seeds of worms wherewith to build their dwelling places, Or enter bodies ready-made, as 'twere. But why themselves they thus should do and toil 'Tis hard to say, since, being free of body, They flit around, harassed by no disease, Nor cold nor famine; for the body labours By more of kinship to these flaws of life, And mind by contact with that body suffers So many ills. But grant it be for them However useful to construct a body To which to enter in, 'tis plain they can't. Then, souls for self no frames nor bodies make, Nor is there how they once might enter in To bodies ready-made- for they cannot Be nicely interwoven with the same, And there'll be formed no interplay of sense Common to each. 3.741. Again, why is't there goes Impetuous rage with lion's breed morose, And cunning with foxes, and to deer why given The ancestral fear and tendency to flee, And why in short do all the rest of traits Engender from the very start of life In the members and mentality, if not Because one certain power of mind that came From its own seed and breed waxes the same Along with all the body? But were mind Immortal, were it wont to change its bodies, How topsy-turvy would earth's creatures act! The Hyrcan hound would flee the onset oft of antlered stag, the scurrying hawk would quake Along the winds of air at the coming dove, And men would dote, and savage beasts be wise; For false the reasoning of those that say Immortal mind is changed by change of body- For what is changed dissolves, and therefore dies. For parts are re-disposed and leave their order; Wherefore they must be also capable of dissolution through the frame at last, That they along with body perish all. But should some say that always souls of men Go into human bodies, I will ask: How can a wise become a dullard soul? And why is never a child's a prudent soul? And the mare's filly why not trained so well As sturdy strength of steed? We may be sure They'll take their refuge in the thought that mind Becomes a weakling in a weakling frame. Yet be this so, 'tis needful to confess The soul but mortal, since, so altered now Throughout the frame, it loses the life and sense It had before. Or how can mind wax strong Coequally with body and attain The craved flower of life, unless it be The body's colleague in its origins? Or what's the purport of its going forth From aged limbs?- fears it, perhaps, to stay, Pent in a crumbled body? Or lest its house, Outworn by venerable length of days, May topple down upon it? But indeed For an immortal perils are there none. 3.776. Again, at parturitions of the wild And at the rites of Love, that souls should stand Ready hard by seems ludicrous enough- Immortals waiting for their mortal limbs In numbers innumerable, contending madly Which shall be first and chief to enter in!- Unless perchance among the souls there be Such treaties stablished that the first to come Flying along, shall enter in the first, And that they make no rivalries of strength! Again, in ether can't exist a tree, Nor clouds in ocean deeps, nor in the fields Can fishes live, nor blood in timber be, Nor sap in boulders: fixed and arranged Where everything may grow and have its place. Thus nature of mind cannot arise alone Without the body, nor exist afar From thews and blood. But if 'twere possible, Much rather might this very power of mind Be in the head, the shoulders or the heels, And, born in any part soever, yet In the same man, in the same vessel abide. But since within this body even of ours Stands fixed and appears arranged sure Where soul and mind can each exist and grow, Deny we must the more that they can have Duration and birth, wholly outside the frame. For, verily, the mortal to conjoin With the eternal, and to feign they feel Together, and can function each with each, Is but to dote: for what can be conceived of more unlike, discrepant, ill-assorted, Than something mortal in a union joined With an immortal and a secular To bear the outrageous tempests? Then, again, Whatever abides eternal must indeed Either repel all strokes, because 'tis made of solid body, and permit no entrance of aught with power to sunder from within The parts compact- as are those seeds of stuff Whose nature we've exhibited before; Or else be able to endure through time For this: because they are from blows exempt, As is the void, the which abides untouched, Unsmit by any stroke; or else because There is no room around, whereto things can, As 'twere, depart in dissolution all,- Even as the sum of sums eternal is, Without or place beyond whereto things may Asunder fly, or bodies which can smite, And thus dissolve them by the blows of might. 3.819. But if perchance the soul's to be adjudged Immortal, mainly on ground 'tis kept secure In vital forces- either because there come Never at all things hostile to its weal, Or else because what come somehow retire, Repelled or ere we feel the harm they work, . . . . . . For, lo, besides that, when the frame's diseased, Soul sickens too, there cometh, many a time, That which torments it with the things to be, Keeps it in dread, and wearies it with cares; And even when evil acts are of the past, Still gnaw the old transgressions bitterly. Add, too, that frenzy, peculiar to the mind, And that oblivion of the things that were; Add its submergence in the murky waves of drowse and torpor. FOLLY OF THE FEAR OF DEATH Therefore death to us Is nothing, nor concerns us in the least, Since nature of mind is mortal evermore. And just as in the ages gone before We felt no touch of ill, when all sides round To battle came the Carthaginian host, And the times, shaken by tumultuous war, Under the aery coasts of arching heaven Shuddered and trembled, and all humankind Doubted to which the empery should fall By land and sea, thus when we are no more, When comes that sundering of our body and soul Through which we're fashioned to a single state, Verily naught to us, us then no more, Can come to pass, naught move our senses then- No, not if earth confounded were with sea, And sea with heaven. But if indeed do feel The nature of mind and energy of soul, After their severance from this body of ours, Yet nothing 'tis to us who in the bonds And wedlock of the soul and body live, Through which we're fashioned to a single state. And, even if time collected after death The matter of our frames and set it all Again in place as now, and if again To us the light of life were given, O yet That process too would not concern us aught, When once the self-succession of our sense Has been asunder broken. And now and here, Little enough we're busied with the selves We were aforetime, nor, concerning them, Suffer a sore distress. For shouldst thou gaze Backwards across all yesterdays of time The immeasurable, thinking how manifold The motions of matter are, then couldst thou well Credit this too: often these very seeds (From which we are to-day) of old were set In the same order as they are to-day- Yet this we can't to consciousness recall Through the remembering mind. For there hath been An interposed pause of life, and wide Have all the motions wandered everywhere From these our senses. For if woe and ail Perchance are toward, then the man to whom The bane can happen must himself be there At that same time. But death precludeth this, Forbidding life to him on whom might crowd Such irk and care; and granted 'tis to know: Nothing for us there is to dread in death, No wretchedness for him who is no more, The same estate as if ne'er born before, When death immortal hath ta'en the mortal life. 3.870. Hence, where thou seest a man to grieve because When dead he rots with body laid away, Or perishes in flames or jaws of beasts, Know well: he rings not true, and that beneath Still works an unseen sting upon his heart, However he deny that he believes. His shall be aught of feeling after death. For he, I fancy, grants not what he says, Nor what that presupposes, and he fails To pluck himself with all his roots from life And cast that self away, quite unawares Feigning that some remainder's left behind. For when in life one pictures to oneself His body dead by beasts and vultures torn, He pities his state, dividing not himself Therefrom, removing not the self enough From the body flung away, imagining Himself that body, and projecting there His own sense, as he stands beside it: hence He grieves that he is mortal born, nor marks That in true death there is no second self Alive and able to sorrow for self destroyed, Or stand lamenting that the self lies there Mangled or burning. For if it an evil is Dead to be jerked about by jaw and fang of the wild brutes, I see not why 'twere not Bitter to lie on fires and roast in flames, Or suffocate in honey, and, reclined On the smooth oblong of an icy slab, Grow stiff in cold, or sink with load of earth Down-crushing from above. 3.894. "Thee now no more The joyful house and best of wives shall welcome, Nor little sons run up to snatch their kisses And touch with silent happiness thy heart. Thou shalt not speed in undertakings more, Nor be the warder of thine own no more. Poor wretch," they say, "one hostile hour hath ta'en Wretchedly from thee all life's many guerdons," But add not, "yet no longer unto thee Remains a remt of desire for them" If this they only well perceived with mind And followed up with maxims, they would free Their state of man from anguish and from fear. "O even as here thou art, aslumber in death, So shalt thou slumber down the rest of time, Released from every harrying pang. But we, We have bewept thee with insatiate woe, Standing beside whilst on the awful pyre Thou wert made ashes; and no day shall take For us the eternal sorrow from the breast." But ask the mourner what's the bitterness That man should waste in an eternal grief, If, after all, the thing's but sleep and rest? For when the soul and frame together are sunk In slumber, no one then demands his self Or being. Well, this sleep may be forever, Without desire of any selfhood more, For all it matters unto us asleep. Yet not at all do those primordial germs Roam round our members, at that time, afar From their own motions that produce our senses- Since, when he's startled from his sleep, a man Collects his senses. Death is, then, to us Much less- if there can be a less than that Which is itself a nothing: for there comes Hard upon death a scattering more great of the throng of matter, and no man wakes up On whom once falls the icy pause of life. This too, O often from the soul men say, Along their couches holding of the cups, With faces shaded by fresh wreaths awry: "Brief is this fruit of joy to paltry man, Soon, soon departed, and thereafter, no, It may not be recalled."- As if, forsooth, It were their prime of evils in great death To parch, poor tongues, with thirst and arid drought, Or chafe for any lack. 3.931. Once more, if Nature Should of a sudden send a voice abroad, And her own self inveigh against us so: "Mortal, what hast thou of such grave concern That thou indulgest in too sickly plaints? Why this bemoaning and beweeping death? For if thy life aforetime and behind To thee was grateful, and not all thy good Was heaped as in sieve to flow away And perish unavailingly, why not, Even like a banqueter, depart the halls, Laden with life? why not with mind content Take now, thou fool, thy unafflicted rest? But if whatever thou enjoyed hath been Lavished and lost, and life is now offence, Why seekest more to add- which in its turn Will perish foully and fall out in vain? O why not rather make an end of life, of labour? For all I may devise or find To pleasure thee is nothing: all things are The same forever. Though not yet thy body Wrinkles with years, nor yet the frame exhausts Outworn, still things abide the same, even if Thou goest on to conquer all of time With length of days, yea, if thou never diest"- What were our answer, but that Nature here Urges just suit and in her words lays down True cause of action? Yet should one complain, Riper in years and elder, and lament, Poor devil, his death more sorely than is fit, Then would she not, with greater right, on him Cry out, inveighing with a voice more shrill: "off with thy tears, and choke thy whines, buffoon! Thou wrinklest- after thou hast had the sum of the guerdons of life; yet, since thou cravest ever What's not at hand, contemning present good, That life has slipped away, unperfected And unavailing unto thee. And now, Or ere thou guessed it, death beside thy head Stands- and before thou canst be going home Sated and laden with the goodly feast. But now yield all that's alien to thine age,- Up, with good grace! make room for sons: thou must." Justly, I fancy, would she reason thus, Justly inveigh and gird: since ever the old Outcrowded by the new gives way, and ever The one thing from the others is repaired. Nor no man is consigned to the abyss of Tartarus, the black. For stuff must be, That thus the after-generations grow,- Though these, their life completed, follow thee; And thus like thee are generations all- Already fallen, or some time to fall. So one thing from another rises ever; And in fee-simple life is given to none, But unto all mere usufruct. Look back: Nothing to us was all fore-passed eld of time the eternal, ere we had a birth. And Nature holds this like a mirror up of time-to-be when we are dead and gone. And what is there so horrible appears? Now what is there so sad about it all? Is't not serener far than any sleep? 3.978. And, verily, those tortures said to be In Acheron, the deep, they all are ours Here in this life. No Tantalus, benumbed With baseless terror, as the fables tell, Fears the huge boulder hanging in the air: But, rather, in life an empty dread of Gods Urges mortality, and each one fears Such fall of fortune as may chance to him. Nor eat the vultures into TityusProstrate in Acheron, nor can they find, Forsooth, throughout eternal ages, aught To pry around for in that mighty breast. However hugely he extend his bulk- Who hath for outspread limbs not acres nine, But the whole earth- he shall not able be To bear eternal pain nor furnish food From his own frame forever. But for us A Tityus is he whom vultures rend Prostrate in love, whom anxious anguish eats, Whom troubles of any unappeased desires Asunder rip. We have before our eyes Here in this life also a SisyphusIn him who seeketh of the populace The rods, the axes fell, and evermore Retires a beaten and a gloomy man. For to seek after power- an empty name, Nor given at all- and ever in the search To endure a world of toil, O this it is To shove with shoulder up the hill a stone Which yet comes rolling back from off the top, And headlong makes for levels of the plain. Then to be always feeding an ingrate mind, Filling with good things, satisfying never- As do the seasons of the year for us, When they return and bring their progenies And varied charms, and we are never filled With the fruits of life- O this, I fancy, 'tis To pour, like those young virgins in the tale, Waters into a sieve, unfilled forever. . . . . . . Cerberus and Furies, and that Lack of Light . . . . . . Tartarus, out-belching from his mouth the surge of horrible heat- the which are nowhere, nor Indeed can be: but in this life is fear of retributions just and expiations For evil acts: the dungeon and the leap From that dread rock of infamy, the stripes, The executioners, the oaken rack, The iron plates, bitumen, and the torch. And even though these are absent, yet the mind, With a fore-fearing conscience, plies its goads And burns beneath the lash, nor sees meanwhile What terminus of ills, what end of pine Can ever be, and feareth lest the same But grow more heavy after death. of truth, The life of fools is Acheron on earth. 3.1024. This also to thy very self sometimes Repeat thou mayst: "Lo, even good Ancus left The sunshine with his eyes, in divers things A better man than thou, O worthless hind; And many other kings and lords of rule Thereafter have gone under, once who swayed O'er mighty peoples. And he also, he- Who whilom paved a highway down the sea, And gave his legionaries thoroughfare Along the deep, and taught them how to cross The pools of brine afoot, and did contemn, Trampling upon it with his cavalry, The bellowings of ocean- poured his soul From dying body, as his light was ta'en. And Scipio's son, the thunderbolt of war, Horror of Carthage, gave his bones to earth, Like to the lowliest villein in the house. Add finders-out of sciences and arts; Add comrades of the Heliconian dames, Among whom Homer, sceptered o'er them all, Now lies in slumber sunken with the rest. Then, too, Democritus, when ripened eld Admonished him his memory waned away, of own accord offered his head to death. Even Epicurus went, his light of life Run out, the man in genius who o'er-topped The human race, extinguishing all others, As sun, in ether arisen, all the stars. Wilt thou, then, dally, thou complain to go?- For whom already life's as good as dead, Whilst yet thou livest and lookest?- who in sleep Wastest thy life- time's major part, and snorest Even when awake, and ceasest not to see The stuff of dreams, and bearest a mind beset By baseless terror, nor discoverest oft What's wrong with thee, when, like a sotted wretch, Thou'rt jostled along by many crowding cares, And wanderest reeling round, with mind aswim." 3.1053. If men, in that same way as on the mind They feel the load that wearies with its weight, Could also know the causes whence it comes, And why so great the heap of ill on heart, O not in this sort would they live their life, As now so much we see them, knowing not What 'tis they want, and seeking ever and ever A change of place, as if to drop the burden. The man who sickens of his home goes out, Forth from his splendid halls, and straight- returns, Feeling i'faith no better off abroad. He races, driving his Gallic ponies along, Down to his villa, madly,- as in haste To hurry help to a house afire.- At once He yawns, as soon as foot has touched the threshold, Or drowsily goes off in sleep and seeks Forgetfulness, or maybe bustles about And makes for town again. In such a way Each human flees himself- a self in sooth, As happens, he by no means can escape; And willy-nilly he cleaves to it and loathes, Sick, sick, and guessing not the cause of ail. Yet should he see but that, O chiefly then, Leaving all else, he'd study to divine The nature of things, since here is in debate Eternal time and not the single hour, Mortal's estate in whatsoever remains After great death. 3.1076. And too, when all is said, What evil lust of life is this so great Subdues us to live, so dreadfully distraught In perils and alarms? one fixed end of life abideth for mortality; Death's not to shun, and we must go to meet. Besides we're busied with the same devices, Ever and ever, and we are at them ever, And there's no new delight that may be forged By living on. But whilst the thing we long for Is lacking, that seems good above all else; Thereafter, when we've touched it, something else We long for; ever one equal thirst of life Grips us agape. And doubtful 'tis what fortune The future times may carry, or what be That chance may bring, or what the issue next Awaiting us. Nor by prolonging life Take we the least away from death's own time, Nor can we pluck one moment off, whereby To minish the aeons of our state of death. Therefore, O man, by living on, fulfil As many generations as thou may: Eternal death shall there be waiting still; And he who died with light of yesterday Shall be no briefer time in death's No-more Than he who perished months or years before. 4.1037. And as said before, That seed is roused in us when once ripe age Has made our body strong... As divers causes give to divers things Impulse and irritation, so one force In human kind rouses the human seed To spurt from man. As soon as ever it issues, Forced from its first abodes, it passes down In the whole body through the limbs and frame, Meeting in certain regions of our thews, And stirs amain the genitals of man. The goaded regions swell with seed, and then Comes the delight to dart the same at what The mad desire so yearns, and body seeks That object, whence the mind by love is pierced. For well-nigh each man falleth toward his wound, And our blood spurts even toward the spot from whence The stroke wherewith we are strook, and if indeed The foe be close, the red jet reaches him. Thus, one who gets a stroke from Venus' shafts- Whether a boy with limbs effeminate Assault him, or a woman darting love From all her body- that one strains to get Even to the thing whereby he's hit, and longs To join with it and cast into its frame The fluid drawn even from within its own. For the mute craving doth presage delight. THE PASSION OF LOVE This craving 'tis that's Venus unto us: From this, engender all the lures of love, From this, O first hath into human hearts Trickled that drop of joyance which ere long Is by chill care succeeded. Since, indeed, Though she thou lovest now be far away, Yet idol-images of her are near And the sweet name is floating in thy ear. But it behooves to flee those images; And scare afar whatever feeds thy love; And turn elsewhere thy mind; and vent the sperm, Within thee gathered, into sundry bodies, Nor, with thy thoughts still busied with one love, Keep it for one delight, and so store up Care for thyself and pain inevitable. For, lo, the ulcer just by nourishing Grows to more life with deep inveteracy, And day by day the fury swells aflame, And the woe waxes heavier day by day- Unless thou dost destroy even by new blows The former wounds of love, and curest them While yet they're fresh, by wandering freely round After the freely-wandering Venus, or Canst lead elsewhere the tumults of thy mind. 4.1073. Nor doth that man who keeps away from love Yet lack the fruits of Venus; rather takes Those pleasures which are free of penalties. For the delights of Venus, verily, Are more unmixed for mortals sane-of-soul Than for those sick-at-heart with love-pining. Yea, in the very moment of possessing, Surges the heat of lovers to and fro, Restive, uncertain; and they cannot fix On what to first enjoy with eyes and hands. The parts they sought for, those they squeeze so tight, And pain the creature's body, close their teeth often against her lips, and smite with kiss Mouth into mouth,- because this same delight Is not unmixed; and underneath are stings Which goad a man to hurt the very thing, Whate'er it be, from whence arise for him Those germs of madness. But with gentle touch Venus subdues the pangs in midst of love, And the admixture of a fondling joy Doth curb the bites of passion. For they hope That by the very body whence they caught The heats of love their flames can be put out. But nature protests 'tis all quite otherwise; For this same love it is the one sole thing of which, the more we have, the fiercer burns The breast with fell desire. For food and drink Are taken within our members; and, since they Can stop up certain parts, thus, easily Desire of water is glutted and of bread. But, lo, from human face and lovely bloom Naught penetrates our frame to be enjoyed Save flimsy idol-images and vain- A sorry hope which oft the winds disperse. As when the thirsty man in slumber seeks To drink, and water ne'er is granted him Wherewith to quench the heat within his members, But after idols of the liquids strives And toils in vain, and thirsts even whilst he gulps In middle of the torrent, thus in love Venus deludes with idol-images The lovers. Nor they cannot sate their lust By merely gazing on the bodies, nor They cannot with their palms and fingers rub Aught from each tender limb, the while they stray Uncertain over all the body. Then, At last, with members intertwined, when they Enjoy the flower of their age, when now Their bodies have sweet presage of keen joys, And Venus is about to sow the fields of woman, greedily their frames they lock, And mingle the slaver of their mouths, and breathe Into each other, pressing teeth on mouths- Yet to no purpose, since they're powerless To rub off aught, or penetrate and pass With body entire into body- for oft They seem to strive and struggle thus to do; So eagerly they cling in Venus' bonds, Whilst melt away their members, overcome By violence of delight. But when at last Lust, gathered in the thews, hath spent itself, There come a brief pause in the raging heat- But then a madness just the same returns And that old fury visits them again, When once again they seek and crave to reach They know not what, all powerless to find The artifice to subjugate the bane. In such uncertain state they waste away With unseen wound. 4.1121. To which be added too, They squander powers and with the travail wane; Be added too, they spend their futile years Under another's beck and call; their duties Neglected languish and their honest name Reeleth sick, sick; and meantime their estates Are lost in Babylonian tapestries; And unguents and dainty Sicyonian shoes Laugh on her feet; and (as ye may be sure) Big emeralds of green light are set in gold; And rich sea-purple dress by constant wear Grows shabby and all soaked with Venus' sweat; And the well-earned ancestral property Becometh head-bands, coifs, and many a time The cloaks, or garments Alidensian Or of the Cean isle. And banquets, set With rarest cloth and viands, are prepared- And games of chance, and many a drinking cup, And unguents, crowns and garlands. All in vain, Since from amid the well-spring of delights Bubbles some drop of bitter to torment Among the very flowers- when haply mind Gnaws into self, now stricken with remorse For slothful years and ruin in baudels, Or else because she's left him all in doubt By launching some sly word, which still like fire Lives wildly, cleaving to his eager heart; Or else because he thinks she darts her eyes Too much about and gazes at another,- And in her face sees traces of a laugh. 4.1141. These ills are found in prospering love and true; But in crossed love and helpless there be such As through shut eyelids thou canst still take in- Uncounted ills; so that 'tis better far To watch beforehand, in the way I've shown, And guard against enticements. For to shun A fall into the hunting-snares of love Is not so hard, as to get out again, When tangled in the very nets, and burst The stoutly-knotted cords of Aphrodite. Yet even when there enmeshed with tangled feet, Still canst thou scape the danger-lest indeed Thou standest in the way of thine own good, And overlookest first all blemishes of mind and body of thy much preferred, Desirable dame. For so men do, Eyeless with passion, and assign to them Graces not theirs in fact. And thus we see Creatures in many a wise crooked and ugly The prosperous sweethearts in a high esteem; And lovers gird each other and advise To placate Venus, since their friends are smit With a base passion- miserable dupes Who seldom mark their own worst bane of all. The black-skinned girl is "tawny like the honey"; The filthy and the fetid's "negligee"; The cat-eyed she's "a little Pallas," she; The sinewy and wizened's "a gazelle"; The pudgy and the pigmy is "piquant, One of the Graces sure"; the big and bulky O she's "an Admiration, imposante"; The stuttering and tongue-tied "sweetly lisps"; The mute girl's "modest"; and the garrulous, The spiteful spit-fire, is "a sparkling wit"; And she who scarcely lives for scrawniness Becomes "a slender darling"; "delicate" Is she who's nearly dead of coughing-fit; The pursy female with protuberant breasts She is "like Ceres when the goddess gave Young Bacchus suck"; the pug-nosed lady-love "A Satyress, a feminine Silenus"; The blubber-lipped is "all one luscious kiss"- A weary while it were to tell the whole. But let her face possess what charm ye will, Let Venus' glory rise from all her limbs,- Forsooth there still are others; and forsooth We lived before without her; and forsooth She does the same things- and we know she does- All, as the ugly creature, and she scents, Yes she, her wretched self with vile perfumes; Whom even her handmaids flee and giggle at Behind her back. But he, the lover, in tears Because shut out, covers her threshold o'er often with flowers and garlands, and anoints Her haughty door-posts with the marjoram, And prints, poor fellow, kisses on the doors- Admitted at last, if haply but one whiff Got to him on approaching, he would seek Decent excuses to go out forthwith; And his lament, long pondered, then would fall Down at his heels; and there he'd damn himself For his fatuity, observing how He had assigned to that same lady more- Than it is proper to concede to mortals. And these our Venuses are 'ware of this. Wherefore the more are they at pains to hide All the-behind-the-scenes of life from those Whom they desire to keep in bonds of love- In vain, since ne'ertheless thou canst by thought Drag all the matter forth into the light And well search out the cause of all these smiles; And if of graceful mind she be and kind, Do thou, in thy turn, overlook the same, And thus allow for poor mortality. 4.1192. Nor sighs the woman always with feigned love, Who links her body round man's body locked And holds him fast, making his kisses wet With lips sucked into lips; for oft she acts Even from desire, and, seeking mutual joys, Incites him there to run love's race-course through. Nor otherwise can cattle, birds, wild beasts, And sheep and mares submit unto the males, Except that their own nature is in heat, And burns abounding and with gladness takes Once more the Venus of the mounting males. And seest thou not how those whom mutual pleasure Hath bound are tortured in their common bonds? How often in the cross-roads dogs that pant To get apart strain eagerly asunder With utmost might?- When all the while they're fast In the stout links of Venus. But they'd ne'er So pull, except they knew those mutual joys- So powerful to cast them unto snares And hold them bound. Wherefore again, again, Even as I say, there is a joint delight. 4.1209. And when perchance, in mingling seed with his, The female hath o'erpowered the force of male And by a sudden fling hath seized it fast, Then are the offspring, more from mothers' seed, More like their mothers; as, from fathers' seed, They're like to fathers. But whom seest to be Partakers of each shape, one equal blend of parents' features, these are generate From fathers' body and from mothers' blood, When mutual and harmonious heat hath dashed Together seeds, aroused along their frames By Venus' goads, and neither of the twain Mastereth or is mastered. Happens too That sometimes offspring can to being come In likeness of their grandsires, and bring back often the shapes of grandsires' sires, because Their parents in their bodies oft retain Concealed many primal germs, commixed In many modes, which, starting with the stock, Sire handeth down to son, himself a sire; Whence Venus by a variable chance Engenders shapes, and diversely brings back Ancestral features, voices too, and hair. A female generation rises forth From seed paternal, and from mother's body Exist created males: since sex proceeds No more from singleness of seed than faces Or bodies or limbs of ours: for every birth Is from a twofold seed; and what's created Hath, of that parent which it is more like, More than its equal share; as thou canst mark,- Whether the breed be male or female stock. 4.1233. Nor do the powers divine grudge any man The fruits of his seed-sowing, so that never He be called "father" by sweet children his, And end his days in sterile love forever. What many men suppose; and gloomily They sprinkle the altars with abundant blood, And make the high platforms odorous with burnt gifts, To render big by plenteous seed their wives- And plague in vain godheads and sacred lots. For sterile are these men by seed too thick, Or else by far too watery and thin. Because the thin is powerless to cleave Fast to the proper places, straightaway It trickles from them, and, returned again, Retires abortively. And then since seed More gross and solid than will suit is spent By some men, either it flies not forth amain With spurt prolonged enough, or else it fails To enter suitably the proper places, Or, having entered, the seed is weakly mixed With seed of the woman: harmonies of VenusAre seen to matter vastly here; and some Impregnate some more readily, and from some Some women conceive more readily and become Pregt. And many women, sterile before In several marriage-beds, have yet thereafter Obtained the mates from whom they could conceive The baby-boys, and with sweet progeny Grow rich. And even for husbands (whose own wives, Although of fertile wombs, have borne for them No babies in the house) are also found Concordant natures so that they at last Can bulwark their old age with goodly sons. A matter of great moment 'tis in truth, That seeds may mingle readily with seeds Suited for procreation, and that thick Should mix with fluid seeds, with thick the fluid. And in this business 'tis of some import Upon what diet life is nourished: For some foods thicken seeds within our members, And others thin them out and waste away. And in what modes the fond delight itself Is carried on- this too importeth vastly. For commonly 'tis thought that wives conceive More readily in manner of wild-beasts, After the custom of the four-foot breeds, Because so postured, with the breasts beneath And buttocks then upreared, the seeds can take Their proper places. Nor is need the least For wives to use the motions of blandishment; For thus the woman hinders and resists Her own conception, if too joyously Herself she treats the Venus of the man With haunches heaving, and with all her bosom Now yielding like the billows of the sea- Aye, from the ploughshare's even course and track She throws the furrow, and from proper places Deflects the spurt of seed. And courtesans Are thuswise wont to move for their own ends, To keep from pregcy and lying in, And all the while to render Venus more A pleasure for the men- the which meseems Our wives have never need of. 4.1278. Sometimes too It happens- and through no divinity Nor arrows of Venus- that a sorry chit of scanty grace will be beloved by man; For sometimes she herself by very deeds, By her complying ways, and tidy habits, Will easily accustom thee to pass With her thy life-time- and, moreover, lo, Long habitude can gender human love, Even as an object smitten o'er and o'er By blows, however lightly, yet at last Is overcome and wavers. Seest thou not, Besides, how drops of water falling down Against the stones at last bore through the stones? |
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| 131. Diodorus Siculus, Historical Library, a b c d\n0 '4.38.4 '4.38.4 '4 38\n1 '4.38.2 '4.38.2 '4 38\n2 '4.11.1 '4.11.1 '4 11\n3 '5.76 '5.76 '5 76\n4 4.21.4 4.21.4 4 21\n5 3.74.5 3.74.5 3 74\n6 4.21.3 4.21.3 4 21\n7 3.74.4 3.74.4 3 74\n8 1.19.1-4.21 1.19.1 1 19\n9 '3.16.42 '3.16.42 '3 16\n10 2.58.1 2.58.1 2 58 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662 |
| 132. Andronicus of Rhodes, On Emotions, 4(SVF 3.397) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 281 |
| 133. Strabo, Geography, a b c d\n0 157.271.668.676 157.271.668.676 157 271\n1 157.271.668.675 157.271.668.675 157 271\n2 15.1.37 15.1.37 15 1\n3 15.1.63 15.1.63 15 1\n4 15.1.64 15.1.64 15 1\n5 15.1.65 15.1.65 15 1\n6 '5.3.2 '5.3.2 '5 3\n7 '14.5.9 '14.5.9 '14 5\n8 17.1.8 17.1.8 17 1\n9 16.2 16.2 16 2\n10 3.4.2 3.4.2 3 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187 |
134. Vergil, Georgics, 1.185-1.186, 1.475 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism, condemned by horace/cicero •christ/jesus, and cynics, death Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 78; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 89| 1.185. monstra ferunt, populatque ingentem farris acervum 1.186. curculio atque inopi metuens formica senectae. 1.475. audiit, insolitis tremuerunt motibus Alpes. | 1.185. Set mortals on with tools to turn the sod, 1.186. When now the awful groves 'gan fail to bear 1.475. Flee to the vales before it, with face |
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| 135. Philo of Alexandria, On The Decalogue, a b c d\n0 '2.77 '2.77 '2 77\n1 '2.81 '2.81 '2 81\n2 2.87 2.87 2 87\n3 '2.84 '2.84 '2 84\n4 '2.74 '2.74 '2 74\n5 2.88 2.88 2 88\n6 '2.72 '2.72 '2 72\n7 119 119 119 None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 49 |
| 136. Philo of Alexandria, Questions On Genesis, a b c d\n0 '4.165 '4.165 '4 165 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, free will Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306 |
| 137. Philo of Alexandria, On Rewards And Punishments, 409 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics, philosophers / movement / philosophy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 105 |
| 138. Philo of Alexandria, On Curses, '135 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552 |
139. Philo of Alexandria, On The Sacrifices of Cain And Abel, '27, 12, 32 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 | 32. Know, then, my good friend, that if you become a votary of pleasure you will be all these things: a bold, cunning, audacious, unsociable, uncourteous, inhuman, lawless, savage, illtempered, unrestrainable, worthless man; deaf to advice, foolish, full of evil acts, unteachable, unjust, unfair, one who has no participation with others, one who cannot be trusted in his agreements, one with whom there is no peace, covetous, most lawless, unfriendly, homeless, cityless, seditious, faithless, disorderly, impious, unholy, unsettled, unstable, uninitiated, profane, polluted, indecent, destructive, murderous, illiberal, abrupt, brutal, slavish, cowardly, intemperate, irregular, disgraceful, shameful, doing and suffering all infamy, colourless, immoderate, unsatiable, insolent, conceited, self-willed, mean, envious, calumnious, quarrelsome, slanderous, greedy, deceitful, cheating, rash, ignorant, stupid, inharmonious, dishonest, disobedient, obstinate, tricky, swindling, insincere, suspicious, hated, absurd, difficult to detect, difficult to avoid, destructive, evil-minded, disproportionate, an unreasonable chatterer, a proser, a gossip, a vain babbler, a flatterer, a fool, full of heavy sorrow, weak in bearing grief, trembling at every sound, inclined to delay, inconsiderate, improvident, impudent, neglectful of good, unprepared, ignorant of virtue, always in the wrong, erring, stumbling, ill-managed, ill-governed, a glutton, a captive, a spendthrift, easily yielding, most crafty, double-minded, double-tongued, perfidious, treacherous, unscrupulous, always unsuccessful, always in want, infirm of purpose, fickle, a wanderer, a follower of others, yielding to impulses, open to the attacks of enemies, mad, easily satisfied, fond of life, fond of vain glory, passionate, ill-tempered, lazy, a procrastinator, suspected, incurable, full of evil jealousies, despairing, full of tears, rejoicing in evil, frantic, beside yourself, without any steady character, contriving evil, eager for disgraceful gain, selfish, a willing slave, an eager enemy, a demagogue, a bad steward, stiffnecked, effeminate, outcast, confused, discarded, mocking, injurious, vain, full of unmitigated unalloyed misery. |
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140. Philo of Alexandria, That The Worse Attacks The Better, 19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, philosophical tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217 | 19. If, therefore, you see any one desiring meat or drink at an unseasonable time, or repudiating baths or ointments at the proper season, or neglecting the proper clothing for his body, or lying on the ground and sleeping in the open air, and by such conduct as this, pretending to a character for temperance and self-denial, you, pitying his self-deception, should show him the true path of temperance, for all the practices in which he has been indulging are useless and profitless labours, oppressing both his soul and body with hunger and all sorts of other hardships. |
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141. Philo of Alexandria, On Dreams, 1.39, 1.123, 1.125, 1.243, 11.60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, themes Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 | 1.39. Perhaps therefore some petty cavilling critics will imagine that all this statement about the digging of the wells is a superfluous piece of prolixity on the part of the lawgiver: but those who deserve a larger classification, being citizens not of some petty state but of the wide world, being men of more perfect wisdom, will know well that the real question is not about the four wells, but about the parts of the universe that the men who are gifted with sight, and are fond of contemplation exercise their powers of investigation; namely, about the earth, the water, the air, and the heaven. |
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| 142. Philo of Alexandria, Allegorical Interpretation, 2.17, 3.2-3.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 |
| 143. Philo of Alexandria, On Planting, '151, 151 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 |
144. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, themes Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 | 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. |
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145. Philo of Alexandria, On The Migration of Abraham, 59 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, themes Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 | 59. This is the definition of great, to be near to God, or at least to be near to that thing which God is near; forsooth the world and the wise citizen of the world are both full of manyand great good things, but all the rest of the multitude of men is involved in numerous evils, and in but few good things; for the good is rare in the agitated and confused life of man. |
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146. Philo of Alexandria, On The Virtues, '180, 08-Sep, 190 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 | 190. for every bad man is destitute of a house, and destitute of a city, having been driven from his proper country, namely, virtue; which is the real, genuine country of all wise men: and ignobleness does of necessity attach itself to such a man, even though he be descended from grandfathers and great grandfathers whose lives were wholly irreproachable, since he studies to alienate himself from them and detaches himself from and removes to the greatest possible distance from real nobility in all his words and actions. |
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147. Philo of Alexandria, On The Special Laws, 1.66, 1.323, 2.45-2.46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics, literature •cynics, philosophers / movement / philosophy •cynics, preaching / preachers •cynics, radicalism •cynics •cynics, themes Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 190, 215 | 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.323. Would it not have been right, then, for you, following her example and design, to give to those who are worthy of it all things that are necessary for their advantage? But now it very often happens that no good men at all are initiated by them, but that sometimes robbers, and wreckers, and companies of debauched and polluted women are, when they have given money enough to those who initiate them, and who reveal to them the mysteries which they call sacred. But let all such men be driven away and expelled from that city, and denied all share in that constitution, in which honour and truth are reverenced for their own sake. And this is enough to say on this subject.LX. 2.45. admiring, as it were, a life of peace and tranquillity, being the most devoted contemplators of nature and of all the things in it. Investigating earth and sea, and the air, and the heaven, and all the different natures in each of them; dwelling, if one may so say, in their minds, at least, with the moon, and the sun, and the whole company of the rest of the stars, both planets and fixed stars. Having their bodies, indeed, firmly planted on the earth, but having their souls furnished with wings, in order that thus hovering in the air they may closely survey all the powers above, looking upon them as in reality the most excellent of cosmopolites, who consider the whole world as their native city, and all the devotees of wisdom as their fellow citizens, virtue herself having enrolled them as such, to whom it has been entrusted to frame a constitution for their common city.XIII. 2.46. Being, therefore, full of all kinds of excellence, and being accustomed to disregard all those good things which affect the body and external circumstances, and being inured to look upon things indifferent as really indifferent, and being armed by study against the pleasures and appetites, and, in short, being always labouring to raise themselves above the passions, and being instructed to exert all their power to pull down the fortification which those appetites have built up, and being insensible to any impression which the attacks of fortune might make upon them, because they have previously estimated the power of its attacks in their anticipations (for anticipation makes even those things light which would be most terrible if unexpected |
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| 148. Philo of Alexandria, On The Life of Joseph, 125, 143-144, 28-32, 35-36, 58-60, 222 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 |
| 149. Philo of Alexandria, On Giants, 1.67 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 |
150. Philo of Alexandria, On The Contemplative Life, 37, 64-66, 68-90, 67 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 | 67. and after having offered up these prayers the elders sit down to meat, still observing the order in which they were previously arranged, for they do not look on those as elders who are advanced in years and very ancient, but in some cases they esteem those as very young men, if they have attached themselves to this sect only lately, but those whom they call elders are those who from their earliest infancy have grown up and arrived at maturity in the speculative portion of philosophy, which is the most beautiful and most divine part of it. |
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151. Philo of Alexandria, On The Embassy To Gaius, '81, 78, 79, 90, 91, 93, 92 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 660 | 92. Do not, therefore, inscribe your name by the side of that of the twin sons of Jupiter, those most affectionate of deities, you who have been the murderer and destruction of your brethren, nor claim a share in the honours of Hercules or Bacchus, who have benefited human life. You have been the undoer and destroyer of those good effects which they produced. XIII. |
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| 152. Philo of Alexandria, That Every Good Person Is Free, '120, '122, '28, 100, 101, 102, 103, 104, 121, 122, 123, 124, 157, 28, 38, 39, 40, 62, 63, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 99, 22 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 25 |
153. Philo of Alexandria, On The Life of Moses, a b c d\n0 1.54 1.54 1 54\n1 1.157 1.157 1 157\n2 '2.212 '2.212 '2 212\n3 '2.70 '2.70 '2 70 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 | 1.54. But Moses, seeing what was done, for he was at no great distance, hastened and ran up; and, when he had come near to them, he said: "Will not you desist from behaving thus unjustly, thinking this solitary place a fitting field for the exercise of your covetousness? Are you not ashamed to have such cowardly arms and hands? You are long-haired people, female flesh, and not men. The damsels behave like vigorous youths, hesitating about nothing that they ought to do; but you, young men, are now behaving lazily, like girls. |
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154. Philo of Alexandria, On Flight And Finding, 33-34, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 111 | 25. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself. |
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155. Philo of Alexandria, On Drunkenness, 124 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics, Found in books: Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 111 | 124. And every one who comes near the camp sees the calf and the dances, and he himself also is soon infected. For we fall in with Typhus and the revellers of Typhus, whenever we deliberately purpose to come near to the camp of the body; since those who are fond of contemplation and are eager to see incorporeal objects, as being persons who practise obstinacy from pride, are accustomed to dwell at a distance from the body. |
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156. Vergil, Aeneis, a b c d\n0 1.272 1.272 1 272\n1 1.273 1.273 1 273\n2 1.274 1.274 1 274\n3 '4.233 '4.233 '4 233\n4 '6 '6 '6 None\n5 '1.241 '1.241 '1 241 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656| 1.272. Hic iam ter centum totos regnabitur annos | 1.272. No more complaint and fear! It well may be |
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| 157. Catullus, Poems, a b c d\n0 '55.13 '55.13 '55 13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
158. Philo of Alexandria, Plant., 151 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics •cynics, philosophers / movement / philosophy •cynics, school of thought Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 | 151. For instance, the name of dog is beyond all question a homonymy, inasmuch as it comprehends many dissimilar things which are signified by that appellation. For there is a terrestrial barking animal called a dog; there is also a marine monster with the same name: there is also the star in heaven, which the poets calls the autumnal star, because it rises at the beginning of autumn, for the sake of ripening the fruits and bringing them to perfection. Moreover, there were the philosophers who came from the cynic school. Aristippus and Diogenes; and other too who chose to practise the same mode of life, an incalculable number of men. |
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159. Philo of Alexandria, On The Preliminary Studies, 58 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 | 58. There is also in another place the following sentence deeply engraven: "When the Most High came down to scatter the nations, as he dispersed the sons of Adam," he drove out all earthly dispositions, which had no desire to see any good thing from heaven; depriving them of house and city, and rendering them truly wanderers on the face of the earth. For no house, nor city, nor anything else which relates to society and participation, is preserved for any one of the wicked; but they are deprived of all settled habitation, and dispersed abroad, being moved in every direction, and living a life of continued emigration, and not being able to become settled any where. |
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| 160. Philo of Alexandria, Who Is The Heir, '14, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 |
| 161. Martial, Epigrams, a b c d\n0 '9.101 '9.101 '9 101\n1 9.64 9.64 9 64\n2 9.65 9.65 9 65\n3 4.53 4.53 4 53\n4 5.7 5.7 5 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 658 |
| 162. Plutarch, On Tranquility of Mind, '468A, '468C, '477C, 20, 474D, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 |
| 163. Plutarch, That We Ought Not To Borrow, 831c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 110 |
| 164. Plutarch, Advice About Keeping Well, 125 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
165. Lucan, Pharsalia, 1.45-1.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 | 1.45. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.46. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.47. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.48. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.49. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.50. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.51. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.52. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.53. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.54. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.55. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.56. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.57. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.58. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.59. Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime 1.60. Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace 1.61. Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace 1.62. Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace 1.63. Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace |
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| 166. Plutarch, On Stoic Self-Contradictions, '1037C, '1041F, '1043A-1044B, '1049F-1050B, '1050AB, '1050C, 1043e, 1044F, 1047a, 1041a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 47 |
| 167. Plutarch, On The Delays of Divine Vengeance, '563D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 345 |
| 168. Plutarch, On Hearing, 43-44A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 216 |
| 169. Plutarch, On The Sign of Socrates, '593A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, on death Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 832 |
| 170. Plutarch, On Talkativeness, '507B, 77e, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 207 |
| 171. Martial, Epigrams, a b c d\n0 '9.101 '9.101 '9 101\n1 9.65 9.65 9 65\n2 9.64 9.64 9 64\n3 4.53 4.53 4 53\n4 5.7 5.7 5 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 658 |
| 172. Plutarch, Against Colotes, '1108D, '1122E, '1123F, '1124D-1125A, '1124E-1125C, '1125D, 1119c, 1119d, 1120a, 1120b, 1126e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33 |
| 173. Plutarch, Letter of Condolence To Apollonius, 118D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
174. Josephus Flavius, Life, 11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics, philosophers / movement / philosophy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 194| 11. σκληραγωγήσας οὖν ἐμαυτὸν καὶ πολλὰ πονηθεὶς τὰς τρεῖς διῆλθον, καὶ μηδὲ τὴν ἐντεῦθεν ἐμπειρίαν ἱκανὴν ἐμαυτῷ νομίσας εἶναι πυθόμενός τινα Βάννουν ὄνομα κατὰ τὴν ἐρημίαν διατρίβειν, ἐσθῆτι μὲν ἀπὸ δένδρων χρώμενον, τροφὴν δὲ τὴν αὐτομάτως φυομένην προσφερόμενον, ψυχρῷ δὲ ὕδατι τὴν ἡμέραν καὶ τὴν νύκτα πολλάκις λουόμενον πρὸς ἁγνείαν, ζηλωτὴς ἐγενόμην αὐτοῦ. | |
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| 175. Anon., The Life of Adam And Eve, 16 (1st cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 224 |
176. Plutarch, Romulus, 28.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •christ/jesus, and cynics, death Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 78| 28.1. οὕτως οὖν οὕτως οὖν Coraës, following Stephanus and C, has οὕτως οὖν ταραττομένων ( while such disorder prevailed ). ἄνδρα τῶν πατρικίων γένει πρῶτον ἤθει τε δοκιμώτατον αὐτῷ τε Ῥωμύλῳ πιστὸν καὶ συνήθη, τῶν ἀπʼ Ἄλβης ἐποίκων, Ἰούλιον Πρόκλον, εἰς ἀγορὰν παρελθόντα προελθόντα MSS., Coraës, Sintenis 1 : παρελθόντα . καὶ τῶν ἁγιωτάτων ἔνορκον ἱερῶν ἁψάμενον εἰπεῖν ἐν πᾶσιν, ὡς ὁδὸν αὐτῷ βαδίζοντι Ῥωμύλος ἐξ ἐναντίας προσιὼν φανείη, καλὸς μὲν ὀφθῆναι καὶ μέγας ὡς οὔποτε πρόσθεν, ὅπλοις δὲ λαμπροῖς καὶ φλέγουσι κεκοσμημένος. | 28.1. At this pass, then, it is said that one of the patricians, a man of noblest birth, and of the most reputable character, a trusted and intimate friend also of Romulus himself, and one of the colonists from Alba, Julius Proculus by name, Cf. Livy, i. 16, 5-8. went into the forum and solemnly swore by the most sacred emblems before all the people that, as he was travelling on the road, he had seen Romulus coming to meet him, fair and stately to the eye as never before, and arrayed in bright and shining armour. |
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| 177. Plutarch, How A Man May Become Aware of His Progress In Virtue, '80B, 82A-F, '81CD (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 65 |
| 178. Heraclitus of Ephesus (Attributed Author), Letters, a b c d\n0 7 7 7 None\n1 4 4 4 None\n2 '4.2 '4.2 '4 2\n3 '4.10 '4.10 '4 10\n4 4.32 4.32 4 32\n.. ... ... .. ...\n95 5.18 5.18 5 18\n96 '4.17 '4.17 '4 17\n97 5.8 5.8 5 8\n98 5.10 5.10 5 10\n99 5.9 5.9 5 9\n\n[100 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 60, 129, 176, 191, 601, 602, 603, 604, 605, 606, 607, 613, 630, 642 |
| 179. Plutarch, How To Tell A Flatterer From A Friend, '50B, '51CD, '55CD, '59C, '61, '65B, '66B, '66F, '68, '68C, '68CD, '69AB, '69BC, '69CD, '70DE, '71C, '72A, '72B, '72E, '74B, '74D, '74DE, 50c-e, 61D-62C, 65E-74E, 65F-74E, 68E-69E, 69E-70B, 70F-71A, 73A-D, 73D-74A, 74C, '65F (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 65 |
| 180. Plutarch, How The Young Man Should Study Poetry, '74C, '82A, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 |
| 181. Plutarch, Table Talk, '632E, '673F, 667c, 677c-678b, 616c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 391 |
| 182. Juvenal, Satires, a b c d\n0 10.356 10.356 10 356\n1 '10.360 '10.360 '10 360\n2 '8.14 '8.14 '8 14\n3 13.21 13.21 13 21\n4 13.20 13.20 13 20\n5 13.22 13.22 13 22\n6 13.19 13.19 13 19\n7 14.145 14.145 14 145\n8 14.146 14.146 14 146\n9 14.147 14.147 14 147\n10 14.148 14.148 14 148\n11 14.149 14.149 14 149\n12 14.150 14.150 14 150\n13 14.151 14.151 14 151\n14 14.152 14.152 14 152\n15 14.153 14.153 14 153\n16 14.154 14.154 14 154\n17 14.155 14.155 14 155\n18 14.156 14.156 14 156\n19 14.157 14.157 14 157\n20 14.158 14.158 14 158\n21 14.159 14.159 14 159\n22 14.160 14.160 14 160\n23 14.161 14.161 14 161\n24 14.162 14.162 14 162\n25 14.163 14.163 14 163\n26 14.144 14.144 14 144\n27 14.143 14.143 14 143\n28 14.142 14.142 14 142\n29 14.141 14.141 14 141\n30 14.164 14.164 14 164\n31 14.140 14.140 14 140\n32 14.165 14.165 14 165\n33 14.166 14.166 14 166\n34 14.167 14.167 14 167\n35 14.168 14.168 14 168\n36 14.169 14.169 14 169\n37 14.170 14.170 14 170\n38 14.171 14.171 14 171\n39 14.172 14.172 14 172\n40 '13.122 '13.122 '13 122\n41 '10.362 '10.362 '10 362\n42 14.103 14.103 14 103\n43 14.98 14.98 14 98\n44 14.97 14.97 14 97\n45 14.96 14.96 14 96\n46 14.99 14.99 14 99\n47 14.100 14.100 14 100\n48 14.106 14.106 14 106\n49 14.105 14.105 14 105\n50 14.104 14.104 14 104\n51 14.102 14.102 14 102\n52 14.101 14.101 14 101 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
| 183. Plutarch, Roman Questions, '285E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 655 |
| 184. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, '1089C, '1090A, '1098C, '1098DE, '1100D, 1097e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 185. Pliny The Elder, Natural History, 7.111, 28.22, 33.40, 37.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 142 |
| 186. Plutarch, Lycurgus, '30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 142 |
| 187. Ignatius, To The Smyrnaeans, a b c d\n0 '4.1 '4.1 '4 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 51 |
| 188. Plutarch, Fabius, a b c d\n0 '1.2 '1.2 '1 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656 |
189. Josephus Flavius, Jewish Antiquities, a b c d\n0 12.142 12.142 12 142\n1 16.45 16.45 16 45\n2 16.46 16.46 16 46\n3 1.239 1.239 1 239\n4 1.240 1.240 1 240\n5 1.241 1.241 1 241\n6 '8.146 '8.146 '8 146\n7 '10.227 '10.227 '10 227\n8 '1.48 '1.48 '1 48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 66| 12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων. | 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. |
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| 190. Josephus Flavius, Against Apion, a b c d\n0 1.3.15 1.3.15 1 3\n1 1.2.6 1.2.6 1 2\n2 '1.3 '1.3 '1 3\n3 '1.9 '1.9 '1 9\n4 '32.9 '32.9 '32 9\n5 '38.7 '38.7 '38 7\n6 1.10 1.10 1 10\n7 1.9 1.9 1 9\n8 '38.1 '38.1 '38 1\n9 '10.5 '10.5 '10 5\n10 '15.9 '15.9 '15 9\n11 1.116 1.116 1 116\n12 '1.144 '1.144 '1 144\n13 '25 '25 '25 None\n14 '4 '4 '4 None\n15 1.117 1.117 1 117\n16 1.118 1.118 1 118\n17 '4.3 '4.3 '4 3\n18 '4.6 '4.6 '4 6\n19 '1 '1 '1 None\n20 '14.4 '14.4 '14 4\n21 '36 '36 '36 None\n22 '1.186 '1.186 '1 186 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
191. Plutarch, Pericles, 20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, name Found in books: Wolfsdorf, Early Greek Ethics (2020) 653 | 20. He also sailed into the Euxine Sea Probably about 436. B.C. with a large and splendidly equipped armament. There he effected what the Greek cities desired, and dealt with them humanely, while to the neighboring nations of Barbarians with their kings and dynasts he displayed the magnitude of his forces and the fearless courage with which they sailed whithersoever they pleased and brought the whole sea under their own control. He also left with the banished Sinopians thirteen ships of war and soldiers under command of Lamachus to aid them against Timesileos.,When the tyrant and his adherents had been driven from the city, Pericles got a bill passed providing that six hundred volunteers of the Athenians should sail to Sinope and settle down there with the Sinopians, dividing up among themselves the houses and lands which the tyrant and his followers had formerly occupied. But in other matters he did not accede to the vain impulses of the citizens, nor was he swept along with the tide when they were eager, from a sense of their great power and good fortune, to lay hands again upon Egypt and molest the realms of the King which lay along the sea.,Many also were possessed already with that inordinate and inauspicious passion for Sicily which was afterwards kindled into flame by such orators as Alcibiades. And some there were who actually dreamed of Tuscany and Carthage, and that not without a measure of hope, in view of the magnitude of their present supremacy and the full-flowing tide of success in their undertakings. |
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192. Plutarch, Alexander The Great, 69.4-69.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynic views •cynics Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 185; Wolfsdorf, Early Greek Ethics (2020) 651| 69.4. ταῦτα δʼ εἰπών κατακλιθεὶς καὶ συγκαλυψάμενος οὐκ ἐκινήθη τοῦ πυρὸς πλησιάζοντος, ἀλλʼ ἐν ᾧ κατεκλίθη σχήματι, τοῦτο διατηρῶν ἐκαλλιέρησεν ἑαυτὸν τῷ πατρίῳ νόμῳ τῶν ἐκεῖ σοφιστῶν, τοῦτο πολλοῖς ἔτεσιν ὕστερον ἄλλος Ἰνδὸς ἐν Ἀθήναις Καίσαρι συνὼν ἐποίησε· καὶ δείκνυται μέχρι νῦν τὸ μνημεῖον Ἰνδοῦ προσαγορευόμενον. | 69.4. After thus speaking, he lay down and covered his head, nor did he move as the fire approached him, but continued to lie in the same posture as at first, and so sacrificed himself acceptably, as the wise men of his country had done from of old. The same thing was done many years afterwards by another Indian who was in the following of Caesar, Augustus Caesar. at Athens; and the Indian’s Tomb is shown there to this day. |
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| 193. Plutarch, On Exilio, '606D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, austerity •cynics/cynicism, mild Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 333 |
194. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126, 127| 5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.” |
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195. New Testament, Philippians, 1.1, 2.2, 3.1-3.14, 4.1-4.2, 4.10-4.19, 4.11.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 6, 7, 51, 308, 331; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76; Wilson, The Sentences of Sextus (2012) 135| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις· 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 3.1. Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές.— 3.2. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3. ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3.4. καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 3.7. Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. 3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9. μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. 4.1. Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί. 4.2. Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. 4.10. Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. 4.11. οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, 4.12. οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 4.13. πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. 4.14. πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.19. ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. | 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19. My God will supply every need of yours according to his riches in glory in Christ Jesus. |
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196. New Testament, Romans, 1.1, 13.1, 13.2, 6.21, 14, 13.7, 13.6, 13.5, 13.4, 10.4, 13.3, 6.16, 6.17, 6.18, 6.19, 6.20, 7.3, 7.4, 7.5, 7.6, 7.25, 6.15, 6.14, 6.13, 6.12, 6.11, 6.10, 6.9, 6.8, 6.7, 6.6, 5.12, 1.2, 1.25, 1.28, 2.1, 1.24, 1.26, '1, 1.18, 1.19, 1.23, 3.9, 1.16, 7.17, 7.16, 7.15, 7.18, 7.20, 7.19, 1.31, 1.30, 1.29, 1.32, 43862, 16.20, '16, 16.17, 16.18, 16.19, 9.16, 15.6, 44144, 3.1-6a, 12, 13, 14.6, 14.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5| 1.1. ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ | 1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, |
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197. New Testament, Titus, 1.1, 1.8, 1.9, 1.09.00, 1.6, 1.7, 3.07.00, 3.08.00, 2.12, 3.3, 2.1-3.7, 1.13.00, 1.11.00, 2.8, 2.7, 1.3, 2.13, 2.14, 2.11, 3.1, 3.2, 3.6, 3.7, 3.04.00, 3.4, 3.5, 3.8b-9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5| 1.1. ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν | 1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, |
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| 198. Plutarch, On Common Conceptions Against The Stoics, '1026B, '1075E, 1073C, '1065C (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 48 |
199. New Testament, John, 1.6, 3.3-3.7, 14.18, 15.5-15.6, 18.36-18.37, 19.3, 19.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •greek, cynics •cynics •cynics/cynicism •cynicism, cynics Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 215; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121| 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4. λέγει πρὸς αὐτὸν [ὁ] Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6. τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 14.18. Οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.6. ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται. 18.36. ἀπεκρίθη Ἰησοῦς Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν. 18.37. εἶπεν οῦν αὐτῷ ὁ Πειλᾶτος Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη [ὁ] Ἰησοῦς Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. λέγει αὐτῷ ὁ Πειλᾶτος Τί ἐστιν ἀλήθεια; 19.3. καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον Χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα. 19.26. Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ μητρί Γύναι, ἴδε ὁ υἱός σου· | 1.6. There came a man, sent from God, whose name was John. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?" 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 14.18. I will not leave you orphans. I will come to you. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here." 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice." 19.3. They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!" |
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200. New Testament, Luke, 2.11, 4.18, 5.29, 6.20, 6.27, 7.36, 8.3, 9.3, 10.4-10.7, 10.38, 12.19, 16.10, 16.19-16.20, 22.39-22.46, 23.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 215; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 446, 552, 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 195, 201, 204; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 120; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126| 2.11. ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει Δαυείδ· 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 5.29. Καὶ ἐποίησεν δοχὴν μεγάλην Λευεὶς αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ· καὶ ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων οἳ ἦσαν μετʼ αὐτῶν κατακείμενοι. 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.27. Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 7.36. Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 8.3. καὶ Ἰωάνα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς. 9.3. καὶ εἶπεν πρὸς αὐτούς Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε δύο χιτῶνας ἔχειν. 10.4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.5. εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 10.6. καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 12.19. καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ [κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε], εὐφραίνου. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 22.39. Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ [καὶ] οἱ μαθηταί. 22.40. γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν. 22.41. καὶ αὐτὸς ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο λέγων Πάτερ, 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 22.43. ⟦ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ τοῦ οὐρανοῦ ἐνισχύων αὐτόν. 22.44. καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.⟧ 22.45. καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς Τί καθεύδετε; 22.46. ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. 23.46. καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν. | 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 5.29. Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.27. "But I tell you who hear: love your enemies, do good to those who hate you, 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation." 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed, 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. |
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| 201. Plutarch, On The Control of Anger, 463D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
| 202. Plutarch, How To Profit By One'S Enemies, '80B, '89B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 61, 142 |
| 203. Plutarch, On The Fortune Or Virtue of Alexander The Great, '333B, 329a, 329b, '328A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 831 |
204. New Testament, Matthew, 27.51, 23.34, 2.4, 13.52, 16.21, 20.18, 5.29, 5.30, 5.19, 22.21, 5.44, 21.19, 6.25, 6.26, 6.27, 5.45, 6.8, 21.18, 12.2, 3.4, 6.24, 10.9, 10.10, 11.8, 6.7-9a, 8, 7, 6, 5, 19.21, 11.25, 6.6, 10.3, 10.2, 10.4, 1.1, 25.53, 22.14, 16.19, 16.16, 10.1, 13, 8.19, 8.20, 7.21, 8.21, 8.18, 4.17, 8.22, 6.30, 6.31, 6.33, 6.32, 6.28, 6.29, 6.34, 8.5, 27.52, 27.53, 27.5, '27, 6.1, 25.18, 25.25, 25.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 78; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662| 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, | 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. |
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| 205. Oenomaus of Gadara, Fragments, 14-15 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 66 |
| 206. Plutarch, Consolation To His Wife, '609E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 171 |
| 207. Plutarch, Whether An Old Man Should Engage In Public Affairs, '789DE, '793B, '788B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 283 |
| 208. Plutarch, Sayings of The Spartans, '213C (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 162 |
| 209. Plutarch, Beasts Are Rational, '987B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 182 |
| 210. Petronius Arbiter, Satyricon, '34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47 |
| 211. Petronius Arbiter, Satyricon, '34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47 |
| 212. Plutarch, Cato The Elder, a b c d\n0 '16.5 '16.5 '16 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, mild Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 126 |
| 213. Plutarch, Advice To Bride And Groom, '139A, '141D, '141E, '145DF, '1057E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 742 |
214. New Testament, Hebrews, 2.1, 2.12, 12.2, 13.1, 13.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, austerity •cynics/cynicism, mild Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 333, 664, 763| 2.1. Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν. 2.12. λέγων 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. 13.1. Ἡ φιλαδελφία μενέτω. 13.5. Ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκενΟὐ μή σε ἀνῶ οὐδʼ οὐ μή σε ἐγκαταλίπω· | 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise." 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 13.1. Let brotherly love continue. 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you." |
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215. Mishnah, Avot, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 133, 134| 2.6. אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן: | 2.6. Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned. |
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216. New Testament, Galatians, 1.1, 1.21-1.22, 2.15-2.17, 4.8-4.9, 4.26-4.31, 5.1, 5.13, 5.13.0, 5.17-5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 212; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 49, 310, 741, 767; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63, 76| 1.1. ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 1.21. ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ [τῆς] Κιλικίας. 1.22. ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.17. εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. 5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 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. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. | 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist, 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 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. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. |
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217. New Testament, Colossians, 2.8, 3.14, 3.16-4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 157| 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· | 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. |
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| 218. Mishnah, Hulin, 3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 16 |
| 219. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 10.24, 14.6, 28.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 101, 110 |
| 220. Musonius Rufus, Fragments, 15, 9, '1, '26.13, '11, '10, '2, '18B, '19, '36, '3, '9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 16 |
| 221. Plutarch, On The Obsolescence of Oracles, 46.435b, 412-413b, '413AB (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 157 |
| 222. Plutarch, On Being A Busybody, '516B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, superiority Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 219 |
| 223. Plutarch, On Love of Wealth, '526AB, 524C-E, '527A-D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 343 |
| 224. Anon., Didache, a b c d\n0 '10.30 '10.30 '10 30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552 |
225. New Testament, 1 Corinthians, 9.22, 9.1, 8.13, 9.8, 9.9, 9.27, 9.2, 9.7, 9.21, 9.6, 9.5, 9.4, 9.3, 9.19, 9.18, 9.17, 9.16, 9.15, 9.26, 9.25, 9.24, 9.23, 9.20, 8.11, 8.10, 7.22, 7.23, 9.10, 7.21, 8.9, 8.1-11.1, 8.5, 8.6, 8.7, 8.8, 8.4, 9.11, 9.12, 9.14, 9.13, 8.12, 10.7, 15.34, 15.33, 15.32, 10.9, 15.33.00, 9.14.00, 15.32.00, 8.09.00, 9.22.00, 9.21.00, 9.20.00, 4.9, 4.8, 4.7, 4.10, 4.12, 4.13, 4.11, 3.4, 7.39, 5.6, 6.12, 6.13, 7.36, 6.14, '15, 7.25, 3.3, 2.1, 1.25, 1.24, 1.23, 1.22, 1.21, 1.20, 2.2, 1.19, 2.3, 1.17, 1.18, 9, 9.01.00, 10.29.00, 44082, 7.37, 7.4, 16.9, 16.8, 10.13, 10.12, 10.11, 10.10, 10.1, 10.2, 10.8, 10.6, 10.5, 10.4, 10.3, 8, 9.13.00, 9.12.00, 15.55, 6.21, 6.19, 6.5, 6.20, 8.1, 8.1-10.38, 8.2, 8.3, 6.15, 6.17, 6.18, 6.16, 10.23.00, 9.19b, 9.19a, 12, 13, 13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 197, 307; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154| 9.22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω. | 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. |
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226. New Testament, 1 Thessalonians, 2.4, 2.6, 2, 2.7, 2.1, 2.08.00, 2.02.00, 2.3, 2.2, 4.11, 2.8, 2.12, 2.11, 2.9, 2.10, 2.5, 2.09.00, 4.1, 4.2, 1.06.00, 5.1, 2.13.00, 4.18, 1.8, 1.5, 5.2, 1.4, 4.10, 4.12, 4.9, 4.16, 4.15, 4.17, 4.13, 1.9, 1.6, 1.2, 2.17.00, 3.06.00, 4.14, 2.11.00, 3.12.00, 2.12.00, 4.02.00, 4.10b (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 53, 54, 66, 176, 309, 710| 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. | 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. |
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227. New Testament, 1 Timothy, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 2.6, 2.7, 2.8, 2.9, 2.9.0, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.16.0, 4.1, 4.3, 4.4, 4.5, 4.7, 4.8, 4.9, 4.10, 4.15, 5.10.0, 5.17.0, 5.18.0, 5.23, 5.24, 5.25, 6.1, 6.3, 6.4, 6.4.0, 6.5, 6.5.0, 6.6, 6.6.0, 6.7, 6.8, 6.9, 6.10, 6.11, 6.11.0, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.17.0, 6.18, 6.19, 10a, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 213, 214, 231; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 7, 123, 195, 196, 283, 333, 446, 452, 507, 510, 520, 523, 524, 525, 526, 541, 547, 548, 549, 552, 556, 559, 561, 742, 971| 1.12. Χάριν ἔχω τῷ ἐνδύναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν, 1.13. τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ἱβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ, 1.14. ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. 1.15. πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ, 1.16. ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον. 1.17. Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 2.6. ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις· 2.7. εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, — ἀλήθειαν λέγω, οὐ ψεύδομαι, — διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. 2.8. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9. Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, 2.10. ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν. 2.11. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· 2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. 2.13. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· 2.14. καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. 2.15. σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. 3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5. εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓ 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 3.7. δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 4.8. ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 4.9. πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, 4.10. εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. 4.15. ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν· 5.23. Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας. 5.24. Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν, τισὶν δὲ καὶ ἐπακολουθοῦσιν· 6.1. Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.13. παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, 6.14. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18. ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. | 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.9. This saying is faithful and worthy of all acceptance. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. 5.24. Some men's sins are evident, preceding them to judgment, and some also follow later. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. |
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| 228. New Testament, 3 John, '2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520 |
229. New Testament, 2 Peter, 1.7, 2.5, 3.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 213; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 617, 763| 1.7. ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην· 2.5. καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 3.4. καὶ λέγοντες Ποῦ ἐστὶν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; ἀφʼ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπʼ ἀρχῆς κτίσεως. | 1.7. and in godliness brotherly affection; and in brotherly affection, love. 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 3.4. and saying, "Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation." |
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230. New Testament, 2 Corinthians, 1.12, 1.13, 1.14, 1.17, 2.14, 2.15, 2.16, 3.12, 4.7, 4.8, 4.9, 4.10, 4.11, 6.3, 6.4, 6.5, 6.6, 6.7, 7.15, 8.3, 8.7, 8.9, 8.17, 10.1, 10.02.00, 10.2, 10.3, 10.4, 10.5, 10.6, 10.10.00, 11.7, 11.10, 11.11, 11.12, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30-12.10, 12.9, 12.10, 12.16, 12.20, 13.3, 13.4, 41548 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 192| 8.9. γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], ὅτι διʼ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε. | |
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231. New Testament, 2 Timothy, 1.11, 2.2.0, 2.3, 2.5, 2.15, 2.17, 2.22.0, 2.23, 3.1, 3.6-3.7, 3.9, 3.13, 4.2-4.3, 4.2.0, 4.3.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 213, 214; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 123, 124, 126, 195, 196, 283| 1.11. εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος. 2.3. συνκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ. 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 2.23. τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας· 3.1. Τοῦτο δὲ γίνωσκε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί· 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.9. ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. 3.13. πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. 4.2. κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. 4.3. ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, | 1.11. For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles. 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 3.1. But know this, that in the last days, grievous times will come. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7. always learning, and never able to come to the knowledge of the truth. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 4.2. preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. 4.3. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; |
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232. New Testament, Acts, a b c d\n0 17.18 17.18 17 18\n1 9.3 9.3 9 3\n2 17.30 17.30 17 30\n3 17.31 17.31 17 31\n4 17.23 17.23 17 23\n5 17.24 17.24 17 24\n6 17.25 17.25 17 25\n7 17.26 17.26 17 26\n8 17.27 17.27 17 27\n9 17.28 17.28 17 28\n10 17.29 17.29 17 29\n11 17.22 17.22 17 22\n12 17.16 17.16 17 16\n13 17.17 17.17 17 17\n14 17.19 17.19 17 19\n15 17.20 17.20 17 20\n16 17.21 17.21 17 21\n17 3.15 3.15 3 15\n18 01/01/19002.22.00 01/01/19002.22.00 01/01/19002 22\n19 26.29 26.29 26 29\n20 26.24 26.24 26 24\n21 01/01/19002.26.00 01/01/19002.26.00 01/01/19002 26\n22 26.17 26.17 26 17\n23 26.16 26.16 26 16\n24 26.2 26.2 26 2\n25 20.32 20.32 20 32\n26 20.33 20.33 20 33\n27 20.34 20.34 20 34\n28 20.35 20.35 20 35\n29 20.31 20.31 20 31\n30 20.30 20.30 20 30\n31 16.37 16.37 16 37\n32 18.28 18.28 18 28\n33 20.29 20.29 20 29\n34 20.2 20.2 20 2\n35 22.3 22.3 22 3\n36 8.27 8.27 8 27\n37 17 17 17 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 56, 763, 765, 766; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 157| 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· | 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. |
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233. New Testament, Apocalypse, 1.13-1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christ/jesus, and cynics, as good shepherd Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 371| 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, | 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. |
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234. New Testament, James, 2.14-2.26, 3.3-3.4, 4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 212; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 473, 728| 2.14. Τί ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; 2.15. μὴ δύναται ἡ πίστις σῶσαι αὐτόν; ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, 2.16. εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί ὄφελος; 2.17. οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθʼ ἑαυτήν. 2.18. ἀλλʼ ἐρεῖ τις Σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω. δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν. 2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.20. θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν; 2.21. Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; 2.22. βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 2.23. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 2.24. ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. 2.25. ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; 2.26. ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν. 3.3. εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν· 3.4. ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται· 4.2. ἐπιθυμεῖτε, καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε, καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε. οὐκ ἔχετε διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς· | 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food, 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 3.3. Indeed, we put bits into the horses' mouths so that they may obey us, and we guide their whole body. 3.4. Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires. 4.2. You lust, and don't have. You kill, covet, and can't obtain. You fight and make war. Yet you don't have, because you don't ask. |
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| 235. New Testament, Jude, '4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 195 |
| 236. New Testament, Philemon, '14, 44082 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 66 |
237. New Testament, Ephesians, 5.15, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 120| 5.15. Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί, 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 5.15. Therefore watch carefully how you walk, not as unwise, but as wise; 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
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238. New Testament, Mark, 1.6, 1.14, 2.15, 2.23, 2.27, 4.11, 5.18-5.19, 6.8, 6.48, 7.14-7.15, 7.19, 7.26, 10.21-10.22, 10.27, 14.33-14.34, 15.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 215; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 446, 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 193, 195, 208, 209, 210| 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.14. Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 6.8. καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, 14.34. καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 15.41. αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἰεροσόλυμα. | 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch." 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. |
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| 239. Quintilian, Institutes of Oratory, a b c d\n0 '12.73 '12.73 '12 73\n1 '12.17 '12.17 '12 17\n2 '12.10 '12.10 '12 10\n3 '9.1.30 '9.1.30 '9 1\n4 '9.2.15 '9.2.15 '9 2\n5 9.2.21 9.2.21 9 2\n6 9.2.20 9.2.20 9 2\n7 '12.10.64 '12.10.64 '12 10\n8 '11.3.158 '11.3.158 '11 3\n9 4.5 4.5 4 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 57 |
| 240. Ignatius, To The Ephesians, a b c d\n0 '7.1 '7.1 '7 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 51 |
| 241. Seneca The Younger, De Constantia Sapientis, a b c d\n0 16.4 16.4 16 4\n1 '6.8 '6.8 '6 8\n2 '6.4 '6.4 '6 4\n3 3.5 3.5 3 5\n4 3.4 3.4 3 4\n5 '7.1 '7.1 '7 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157 |
| 242. Seneca The Younger, On Anger, a b c d\n0 '2.10.6 '2.10.6 '2 10\n1 '2.28.1 '2.28.1 '2 28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 243. Seneca The Younger, De Providentia (Dialogorum Liber I), a b c d\n0 '5.6 '5.6 '5 6\n1 '5.4 '5.4 '5 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 305, 308 |
| 244. Seneca The Younger, On Leisure, 1.2, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 218 |
| 245. Artemidorus, Oneirocritica, 1.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 44, 75 |
| 246. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), a b c d\n0 15.7 15.7 15 7\n1 15.6 15.6 15 6\n2 15.5 15.5 15 5\n3 '15.5 '15.5 '15 5\n4 '4.2 '4.2 '4 2\n5 22.5 22.5 22 5\n6 '23.5 '23.5 '23 5\n7 24.2 24.2 24 2\n8 24.3 24.3 24 3\n9 22.4 22.4 22 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 305; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63 |
247. Seneca The Younger, Letters, 120.3, 120.2, 120.1, 97.12, 121.9, 18.13, "58.25", "123.16", '9.17, '110.15, '4.11, '96.2, '41.1, '13.1, '28.4, '68.2, 31.11, 31.9, 31.10, 5.3, 5.2, 5.1, '11.4.16, 109.10, 109.11, '82.5, '65.18, 6.5, 113.27, 113.28, '74.19, 75.7, 75.6, 51.5, 51.6, 59.6, 59.7, 59.8, 64.3, 64.4, 18.9, '15.5, 18.10, 18.11, '108.4, 29.5, 29.4, 29.2, 29.1, 29.3, '8.3, '24.3, '32.1, '42.1, '83.1, '108.3, 72.6, '94.24, '95.29, 72.5, '64.8, 80.2, 80.3, '50.4, '40.5, '95.1, 94.26, '94.14, 94.25, '22.1, '27.1, '94.32, '94.1, '25.6, 94.40, 94.41, '52.8, 6.6, 108.36, 11.10, 11.9, '83.13, '100.12, '79.17, 108.37, '74.22, '102, 108.35, 94.51, 94.50, 94.52, 94.49, '52.11f., 116.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 47 | 120.3. We, however, do make the Good and the honourable two things, but we make them out of one: only the honourable can be good; also, the honourable is necessarily good. I hold it superfluous to add the distinction between these two qualities, inasmuch as I have mentioned it so many times.[2] But I shall say this one thing – that we regard nothing as good which can be put to wrong use by any person. And you see for yourself to what wrong uses many men put their riches, their high position, or their physical powers. To return to the matter on which you desire information: "How we first acquire the knowledge of that which is good and that which is honourable." |
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| 248. Seneca The Younger, Hercules Furens, 1265-1267, 1269-1278, 249-253, 1268 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662 |
249. Arrian, Anabasis of Alexander, 2.5.9, 7.3, 7.21-7.22 (1st cent. CE - missingth cent. CE) Tagged with subjects: •cynics •cynics, cynic views Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 185; Wolfsdorf, Early Greek Ethics (2020) 651| 2.5.9. αὐτὸς δὲ σὺν τοῖς πεζοῖς καὶ τῇ ἴλῃ τῇ βασιλικῇ ἐς Μάγαρσον ἧκεν καὶ τῇ Ἀθηνᾷ τῇ Μαγαρσίδι ἔθυσεν. ἔνθεν δὲ ἐς Μαλλὸν ἀφίκετο καὶ Ἀμφιλόχῳ ὅσα ἥρωι ἐνήγισε· καὶ στασιάζοντας καταλαβὼν τὴν στάσιν αὐτοῖς κατέπαυσε· καὶ τοὺς φόρους, οὓς βασιλεῖ Δαρείῳ ἀπέφερον, ἀνῆκεν, ὅτι Ἀργείων μὲν Μαλλωταὶ ἄποικοι ἦσαν, αὐτὸς δὲ ἀπʼ Ἄργους τῶν Ἡρακλειδῶν εἶναι ἠξίου. | 7.3. SELF-SACRIFICE OF THE INDIAN CALANUS This I have recorded, because in a history of Alexander it is necessary also to speak of Calanus; for when he was in the country of Persis his health became delicate, though he had never before been subject to illness. Accordingly, not being willing to lead the life of a man in infirm health, he told Alexander that in such circumstances he thought it best for him to put an end to his existence, before he came into experience of any disease which might compel him to change his former mode of living. For a long time the king tried to dissuade him; however, when he saw that he was not to be overcome, but would find some other way of release, if this were not yielded to him, he ordered a funeral pyre to be heaped up for him, in the place where the man himself directed, and gave instructions that Ptolemy, son of Lagus, the confidential body-guard, should have the charge of it. They say that a solemn procession, consisting both of horses and men, advanced before him, some of the latter being armed and others carrying all kinds of incense for the pyre. They also say that they were carrying gold and silver goblets and royal apparel; and because he was unable to walk through illness, a horse was prepared for him. However, not being able to mount the horse, he was conveyed stretched out upon a litter, crowned with a garland after the custom of the Indians, and singing in the Indian language. The Indians say that he sang hymns to the gods and eulogiums on his countrymen. Before he ascended the funeral-pyre he presented the horse which he should himself have mounted, being a royal steed of the Nisaean breed, to Lysimachus, one of those who attended him to learn his philosophy. He distributed among his other disciples the goblets and rugs which Alexander had ordered to be cast into the pyre as an honour to him. Then mounting the pyre he lay down upon it in a becoming manner, and was visible to the whole army. To Alexander the spectacle appeared unseemly, as it was being exhibited at the cost of a friend; but to the rest it was a cause of wonder that he did not move any part of his body in the fire. As soon as the men to whom the duty had been assigned set fire to the pyre, Nearchus says the trumpets sounded, in accordance with Alexander's order, and the whole army raised the war-cry as it was in the habit of shouting when advancing to battle. The elephants also chimed in with their shrill and warlike cry, in honour of Calanus. Authors upon whom reliance may be placed, have recorded these and such-like things, facts of great import to those who are desirous of learning how steadfast and immovable a thing the human mind is in regard to what it wishes to accomplish. |
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| 250. Seneca The Younger, Hercules Oetaeus, '1027, '1462, '147, '1476, '1581, '1697, '1971, 1131, 1132, 1133, 1134, 1135, 1136, 1137, 1138, 1139, 1140, 1141, 1142, 1143, 1144, 1145, 1146, 1147, 1148, 1149, 1150, 1497, 1498, 1499, 1500, 1501, 1502, 1503, 1504, 1505, 1506, 1507, 1508, 1509, 1510, 1511, 1512, 1564, 1565, 1566, 1567, 1568, 1569, 1570, 1571, 1572, 1573, 1574, 1575, 1595, 1596, 1597, 1598, 1599, 1600, 1601, 1602, 1603, 1604, 1605, 1606, 1703, 1942, 1943, 1977, 1978, 1979, 1980, 1989, 1990, 1991, 1704 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662 |
251. Apollodorus, Bibliotheca, 2.7.7, 3.82, 3.86, 3.129, 9.2, 9.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics, cynic views Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187| 2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο. | 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oechalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Cenaeum, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis : and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oeta, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oichalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Kenaion, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis: and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oita, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. |
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| 252. Clement of Rome, 2 Clement, 20.3-20.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552 |
| 253. Silius Italicus, Punica, a b c d\n0 15.124 15.124 15 124\n1 15.77 15.77 15 77\n2 15.89 15.89 15 89\n3 15.76 15.76 15 76\n4 15.123 15.123 15 123\n.. ... ... .. ...\n130 15.52 15.52 15 52\n131 15.51 15.51 15 51\n132 15.54 15.54 15 54\n133 15.53 15.53 15 53\n134 15.97 15.97 15 97\n\n[135 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
| 254. Valerius Maximus, Memorable Deeds And Sayings, 5.10, ext.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
| 255. Statius, Achilleis, a b c d\n0 '1.784 '1.784 '1 784 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
256. Suetonius, Iulius, 25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 25. During the nine years of his command this is in substance what he did. All that part of Gaul which is bounded by the Pyrenees, the Alps and the Cévennes, and by the Rhine and Rhone rivers, a circuit of some 3,200 miles, with the exception of some allied states which had rendered him good service, he reduced to the form of a province; and imposed upon it a yearly tribute of 40,000,000 sesterces., He was the first Roman to build a bridge and attack the Germans beyond the Rhine; and he inflicted heavy losses upon them. He invaded the Britons too, a people unknown before, vanquished them, and exacted moneys and hostages. Amid all these successes he met with adverse fortune but three times in all: in Britain, where his fleet narrowly escaped destruction in a violent storm; in Gaul, when one of his legions was routed at Gergovia; and on the borders of Germany, when his lieutets Titurius and Aurunculeius were ambushed and slain. |
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257. Suetonius, Nero, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 16. He devised a new form for the buildings of the city and in front of the houses and apartments he erected porches, from the flat roofs of which fires could be fought; and these he put up at his own cost. He had also planned to extend the walls as far as Ostia and to bring the sea from there to Rome by a canal.,During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city. |
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| 258. Tacitus, Annals, a b c d\n0 '2.60 '2.60 '2 60\n1 '15.62 '15.62 '15 62\n2 15.44 15.44 15 44\n3 6.28 6.28 6 28\n4 12.63 12.63 12 63 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 654 |
259. Tacitus, Histories, 4.81, 5.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 170 | 4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward. |
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| 260. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), a b c d\n0 '9.5 '9.5 '9 5\n1 '13.3 '13.3 '13 3\n2 '92 '92 '92 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 343, 541 |
| 261. Seneca The Younger, De Clementia, a b c d\n0 '1.6.3 '1.6.3 '1 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •stoicism, vs. cynics Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 262. Appian, Civil Wars, a b c d\n0 '3.16 '3.16 '3 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 657 |
| 263. Seneca The Younger, Apocolocyntosis, a b c d\n0 '5.7 '5.7 '5 7\n1 '5.9 '5.9 '5 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 658 |
| 264. Tosefta, Shekalim, 1.238, 2.937, 2.1002, 2.1127-2.1131, 3.11, 3.14, 3.52, 3.83, 3.159, 3.161, 3.421-3.422, 3.429, 3.501, 3.545, 3.578, 3.599, 3.601, 3.604-3.610, 3.623-3.624, 4.131 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, free will •cynics/cynicism, superiority •stoicism, vs. cynics •cynics/cynicism, origins Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 178, 180, 306, 561, 607, 620, 621, 627, 628, 629, 632 |
265. Clement of Rome, 1 Clement, a b c d\n0 60.2 60.2 60 2\n1 5.7 5.7 5 7\n2 5.6 5.6 5 6\n3 '20 '20 '20 None\n4 '20.10 '20.10 '20 10\n5 20 20 20 None\n6 12 12 12 None\n7 9.1 9.1 9 1\n8 53 53 53 None\n9 55.1 55.1 55 1\n10 18 18 18 None\n11 35.5 35.5 35 5\n12 41.3 41.3 41 3\n13 52 52 52 None\n14 55.2 55.2 55 2\n15 51.3 51.3 51 3\n16 51.4 51.4 51 4\n17 51.5 51.5 51 5\n18 7 7 7 None\n19 2 2 2 None\n20 6 6 6 None\n21 5 5 5 None\n22 4 4 4 None\n23 3 3 3 None\n24 11 11 11 None\n25 37 37 37 None\n26 60.1 60.1 60 1\n27 17 17 17 None\n28 24.3 24.3 24 3\n29 25 25 25 None\n30 19.4 19.4 19 4\n31 19.3 19.3 19 3\n32 19.2 19.2 19 2\n33 18.12 18.12 18 12\n34 10 10 10 None\n35 9 9 9 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5| 60.2. μὴ λογίσῃ πᾶσαν ἁμαρτίαν δούλων σου καὶ παιδισκῶν, ἀλλὰ καθάρισον ἡμᾶς τὸν καθαρισμὸν τῆς σῆς ἀληθείας, καὶ Pss. 40, 2; 119, 133 κατεύθυνον τὰ διαβήματα ἡμῶν ἐν ὁσιότητι καρδίας I Kings 9, 4 πορεύεσθαι καὶ ποιεῖν τὰ καλὰ καὶ εὐάρεστα Deut. 12, 25, 26; 13, 16; 21, 9 ἐνώπιόν σου καὶ ἐνώπιον τῶν ἀρχόντων ἡμῶν. | |
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| 266. Epictetus, Fragments, '11, '22, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 47 |
| 267. Epictetus, Enchiridion, a b c d\n0 17 17 17 None\n1 '33.16 '33.16 '33 16\n2 '51 '51 '51 None\n3 '15 '15 '15 None\n4 '33.7 '33.7 '33 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 47 |
| 268. Seneca The Younger, De Beneficiis, a b c d\n0 7.2.4 7.2.4 7 2\n1 '7.8.3 '7.8.3 '7 8\n2 7.2.5 7.2.5 7 2\n3 '7.1.3 '7.1.3 '7 1\n4 '1.13.3 '1.13.3 '1 13\n5 5.2.3 5.2.3 5 2\n6 5.2.4 5.2.4 5 2\n7 1.2.3 1.2.3 1 2\n8 1.2.4 1.2.4 1 2\n9 '4.7.1 '4.7.1 '4 7\n10 '4.8.1 '4.8.1 '4 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 332 |
| 269. Epictetus, Discourses, a b c d\n0 2.4 2.4 2 4\n1 3.22.77 3.22.77 3 22\n2 3.22.76 3.22.76 3 22\n3 3.22.75 3.22.75 3 22\n4 3.22.74 3.22.74 3 22\n.. ... ... .. ..\n263 4.1.18 4.1.18 4 1\n264 4.1.17 4.1.17 4 1\n265 4.1.16 4.1.16 4 1\n266 4.1.15 4.1.15 4 1\n267 3.24.67 3.24.67 3 24\n\n[268 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Howley, The Single Life in the Roman and Later Roman World (2018) 214 |
| 270. Diogenes of Oenoanda, Fragments, 112 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 69 |
| 271. Quintilian, Institutio Oratoria, a b c d\n0 '12.73 '12.73 '12 73\n1 '12.17 '12.17 '12 17\n2 '12.10 '12.10 '12 10\n3 '9.1.30 '9.1.30 '9 1\n4 '9.2.15 '9.2.15 '9 2\n5 9.2.21 9.2.21 9 2\n6 9.2.20 9.2.20 9 2\n7 '12.10.64 '12.10.64 '12 10\n8 '11.3.158 '11.3.158 '11 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 57 |
272. Dio Chrysostom, Orations, a b c d\n0 4.10 4.10 4 10\n1 4.9 4.9 4 9\n2 4.8 4.8 4 8\n3 4.7 4.7 4 7\n4 4.6 4.6 4 6\n.. ... ... .. ..\n255 30.38 30.38 30 38\n256 30.34 30.34 30 34\n257 30.43 30.43 30 43\n258 32.53 32.53 32 53\n259 30.44 30.44 30 44\n\n[260 rows x 4 columns] (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 651 | 4.10. whereas Diogenes cajoled no men by flattery, but told everybody the truth and, even though he possessed not a single drachma, succeeded in doing as he pleased, failed in nothing he set before himself, was the only man who lived the life he considered the best and happiest, and would not have accepted Alexander's throne or the wealth of the Medes and Persians in exchange for his own poverty. < |
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| 273. Aelius Aristides, Orations, 1.322, 3.664, 3.671, 23.15, 23.32, 23.34, 23.43, 23.45, 23.53, 23.68, 24.4, 24.37, 24.45, 26.11, 26.14, 26.36, 26.41, 26.96, 26.100 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 105 |
| 274. Lucian, Zeus Catechized, '7, 11, 12, 13, 14, 17, 19, 5, 7, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 159, 160 |
| 275. Justin, Dialogue With Trypho, a b c d\n0 44014 44014 44014 None\n1 '1.2 '1.2 '1 2\n2 '39.4 '39.4 '39 4\n3 '9.2 '9.2 '9 2\n4 44013 44013 44013 None\n5 3.1-4.6 3.1 3 1\n6 1 1 1 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 790 |
| 276. Justin, Second Apology, a b c d\n0 '8 '8 '8 None\n1 '8.1 '8.1 '8 1\n2 '2.16 '2.16 '2 16\n3 '2.8 '2.8 '2 8\n4 '2.3 '2.3 '2 3\n5 '2.2 '2.2 '2 2\n6 '3.1 '3.1 '3 1\n7 3.5 3.5 3 5\n8 3.4 3.4 3 4\n9 '3 '3 '3 None\n10 '11 '11 '11 None\n11 '11.6 '11.6 '11 6\n12 '12 '12 '12 None\n13 '11.2 '11.2 '11 2\n14 '10.1 '10.1 '10 1\n15 '9 '9 '9 None\n16 '8.4 '8.4 '8 4\n17 '4.3 '4.3 '4 3\n18 3.6 3.6 3 6\n19 '4 '4 '4 None\n20 '13.1 '13.1 '13 1\n21 '15.3 '15.3 '15 3\n22 15 15 15 None\n23 2 2 2 None\n24 3 3 3 None\n25 11 11 11 None\n26 10.6 10.6 10 6\n27 10.5 10.5 10 5\n28 10.4 10.4 10 4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616 |
| 277. Lucian, The Syrian Goddess, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176 |
| 278. Lucian, Menippus, Or Descent Into Hades, '21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 831 |
| 279. Lucian, The Sky-Man, 27.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 181 |
| 280. Lucian, Nigrinus, '25, '26, '7, 25, 26, '24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149 |
| 281. Lucian, A Slip of The Tongue In Greeting, '5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520 |
| 282. Lucian, Zeus Rants, '21, '32, '43, 42 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 189 |
| 283. Lucian, Hermotimus, Or Sects, '7, '81 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 164 |
| 284. Lucian, Dialogues of The Dead, a b c d\n0 '10.9 '10.9 '10 9\n1 '10.8 '10.8 '10 8\n2 '1.1 '1.1 '1 1\n3 '21 '21 '21 None\n4 '16 '16 '16 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 705 |
285. Lucian, The Runaways, a b c d\n0 1 1 1 None\n1 7.1 7.1 7 1\n2 2 2 2 None\n3 32.10 32.10 32 10\n4 31.8 31.8 31 8\n5 7.2 7.2 7 2\n6 7.3 7.3 7 3\n7 7.8 7.8 7 8\n8 7.9 7.9 7 9\n9 23.2 23.2 23 2\n10 23.3 23.3 23 3\n11 23.4 23.4 23 4\n12 23.5 23.5 23 5\n13 1.508; 1.508; 1 508;\n14 '27 '27 '27 None\n15 '14 '14 '14 None\n16 '4 '4 '4 None\n17 '20 '20 '20 None\n18 '21 '21 '21 None\n19 '30 '30 '30 None\n20 '18 '18 '18 None\n21 43987 43987 43987 None\n22 '3 '3 '3 None\n23 43954 43954 43954 None\n24 '12 '12 '12 None\n25 '15 '15 '15 None\n26 '19 '19 '19 None\n27 '23 '23 '23 None\n28 14 14 14 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 185 | 1. Apollo, Zeus, Philosophy, Heracles, Hermes, Three Masters. An Innkeeper. Orpheus. Innkeeper's Wife. Three Runaway Slaves APOL: Father, is this true, about a man's publicly throwing himself upon a pyre, at the Olympian Games? He was quite an old man, it seems, and rather a good hand at anything in the sensational line. Selene told us about it: she says she actually saw him burning. ZEUS: Quite true, my boy; only too true! APOL: Oh? the old gentleman deserved a better fate? ZEUS: Why, as to that, I dare say he did. But I was alluding to the smell, which incommoded me extremely; the odour of roast man, I need hardly tell you, is far from pleasant. I made the best of my way to Arabia at once, or, upon my word, those awful fumes would have been the death of me. Even in that fragrant land of frankincense and spices I could scarcely get the villanous stench out of my nostrils; the mere recollection of it makes me feel queer. APOL: But what was his object, father? Was there anything 1. Apol. Father, is this true, about a man's publicly throwing himself upon a pyre, at the Olympian Games? He was quite an old man, it seems, and rather a good hand at anything in the sensational line. Selene told us about it: she says she actually saw him burning.Zeus. Quite true, my boy; only too true!Apol. Oh? the old gentleman deserved a better fate?Zeus. Why, as to that, I dare say he did. But I was alluding to the smell, which incommoded me extremely; the odour of roast man, I need hardly tell you, is far from pleasant. I made the best of my way to Arabia at once, or, upon my word, those awful fumes would have been the death of me. Even in that fragrant land of frankincense and spices I could scarcely get the villanous stench out of my nostrils; the mere recollection of it makes me feel queer. |
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286. Lucian, Alexander The False Prophet, '25, '38, 21, 44, 45, 47, 53, 54, 55, 56, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 156 | 3. I will begin with a picture of the man himself, as lifelike (though I am not great at description) as I can make it with nothing better than words. In person — not to forget that part of him — he was a fine handsome man with a real touch of divinity about him, white-skinned, moderately bearded; he wore besides his own hair artificial additions which matched it so cunningly that they were not generally detected. His eyes were piercing, and suggested inspiration, his voice at once sweet and sonorous. In fact there was no fault to be found with him in these respects. 3. I will begin with a picture of the man himself, as lifelike (though I am not great at description) as I can make it with nothing better than words. In person — not to forget that part of him — he was a fine handsome man with a real touch of divinity about him, white skinned, moderately bearded; he wore besides his own hair artificial additions which matched it so cunningly that they were not generally detected. His eyes were piercing, and suggested inspiration, his voice at once sweet and sonorous. In fact, there was no fault to be found with him in these respects. |
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287. Lucian, Sacrifices, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 157 | 13. According to the proclamation, no man shall approach the holy ground with unclean hands. Yet there stands the priest himself, wallowing in gore; handling his knife like a very Cyclops, drawing out entrails and heart, sprinkling the altar with blood, — in short, omitting no detail of his holy office. Finally, he kindles fire, and sets the victim bodily thereon, sheep or goat, unfleeced, unflayed. A godly steam, and fit for godly nostrils, rises heavenwards, and drifts to each quarter of the sky. The Scythian, by the way, will have nothing to do with paltry cattle: he offers men to Artemis; and the offering is appreciated. |
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| 288. Lucian, Apology, '2, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176 |
| 289. Lucian, The Double Indictment, 20.37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176 |
290. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187 | 17. At Alexander's court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexander's; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a God's son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the King's favour. |
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291. Lucian, Cynicus, 11-12, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 74, 75; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 | 5. Cy. If so, it is for you to explain why you blame me and depreciate my lifestyle and call it miserable.Ly. Easily explained. Nature (which you honour) and the Gods have given us the earth, and brought all sorts of good things out of it, providing us with abundance not merely for our necessities, but for our pleasures. But then you abstain from all or nearly all of it, and utilize these good things no more than the beasts. Your drink is water, just like theirs. You eat what you pick up, like a dog, and the dog's bed is as good as yours. Straw is enough for either of you. Then your clothes are no more presentable than a beggar's. Now, if this sort of content lifestyle is to pass for wisdom, God must have been all wrong in making sheep woolly, filling grapes with wine, and providing all our infinite variety of oil, honey, and the rest, that we might have food of every sort, pleasant drink, money, soft beds, fine houses, all the wonderful paraphernalia of civilization, in fact. The productions of art are God's gifts to us too. To live without all these would be miserable enough even if one could not help it, as prisoners cannot, for instance. It is far more so if the withholding of pleasure is forced upon a man by himself - it is then sheer madness. |
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| 292. Lucian, Demosthenis Encomium, 21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183, 189 |
| 293. Lucian, The Dead Come To Life Or The Fisherman, '17, '36, '37, '44, '46, '52, 35, 36, '31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 705 |
| 294. Lucian, On Mourning, pr.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynicism Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 32 |
295. Lucian, The Passing of Peregrinus, a b c d\n0 11 11 11 None\n1 4.10 4.10 4 10\n2 4.3 4.3 4 3\n3 6.1 6.1 6 1\n4 6.2 6.2 6 2\n5 25.19 25.19 25 19\n6 25.18 25.18 25 18\n7 25.17 25.17 25 17\n8 25.16 25.16 25 16\n9 25.15 25.15 25 15\n10 5.4 5.4 5 4\n11 21.10 21.10 21 10\n12 33 33 33 None\n13 25.20 25.20 25 20\n14 15 15 15 None\n15 25.14 25.14 25 14\n16 25.13 25.13 25 13\n17 12 12 12 None\n18 13 13 13 None\n19 14 14 14 None\n20 16 16 16 None\n21 43 43 43 None\n22 25.6 25.6 25 6\n23 25.7 25.7 25 7\n24 25.8 25.8 25 8\n25 25.9 25.9 25 9\n26 25.10 25.10 25 10\n27 25.11 25.11 25 11\n28 25.12 25.12 25 12\n29 24.9-25.2 24.9 24 9\n30 '13.16 '13.16 '13 16\n31 17 17 17 None\n32 18 18 18 None\n33 19 19 19 None\n34 '16 '16 '16 None\n35 41579 41579 41579 None\n36 '18 '18 '18 None\n37 '27 '27 '27 None\n38 '3 '3 '3 None\n39 '38 '38 '38 None\n40 '4 '4 '4 None\n41 '9 '9 '9 None\n42 '13 '13 '13 None\n43 '29 '29 '29 None\n44 '26 '26 '26 None\n45 '37 '37 '37 None\n46 '36 '36 '36 None\n47 '43 '43 '43 None\n48 '24 '24 '24 None\n49 43923 43923 43923 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176, 183 | 11. Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue — he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day, — the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown 11. It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue–he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,–the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison. |
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| 296. Lucian, The Ignorant Book-Collector, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
| 297. Lucian, Demonax, a b c d\n0 11 11 11 None\n1 5 5 5 None\n2 '7 '7 '7 None\n3 21 21 21 None\n4 '11 '11 '11 None\n5 '3 '3 '3 None\n6 '4.8 '4.8 '4 8\n7 '63 '63 '63 None\n8 '66 '66 '66 None\n9 15 15 15 None\n10 14 14 14 None\n11 16 16 16 None\n12 17 17 17 None\n13 41 41 41 None\n14 40 40 40 None\n15 '37 '37 '37 None\n16 '35 '35 '35 None\n17 '34 '34 '34 None\n18 18 18 18 None\n19 '23 '23 '23 None\n20 '47 '47 '47 None\n21 '4 '4 '4 None\n22 '8 '8 '8 None\n23 44049 44049 44049 None\n24 '14 '14 '14 None\n25 '1 '1 '1 None\n26 44176 44176 44176 None\n27 1.130 1.130 1 130\n28 191 191 191 None\n29 508; 508; 508; None\n30 '62 '62 '62 None\n31 '6 '6 '6 None\n32 43987 43987 43987 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 158 |
| 298. Aristides of Athens, Apology, a b c d\n0 '15 '15 '15 None\n1 '10.9 '10.9 '10 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 180 |
| 299. Lucian, The Carousal, Or The Lapiths, 13.8, 14.12, 16.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 182 |
300. Pausanias, Description of Greece, 1.34.3, 2.13.7, 2.18.4-2.18.5, 2.20.5, 3.15.8, 5.17.7, 9.8.2, 9.39, 10.10.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics •cynics, cynic views Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 80; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 522; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 282; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187| 1.34.3. παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ. 2.13.7. ὄπισθεν δὲ τῆς ἀγορᾶς ἐστιν οἶκος ὀνομαζόμενος ὑπὸ Φλιασίων μαντικός. ἐς τοῦτον Ἀμφιάραος ἐλθὼν καὶ τὴν νύκτα ἐγκατακοιμηθεὶς μαντεύεσθαι τότε πρῶτον, ὡς οἱ Φλιάσιοί φασιν, ἤρξατο· τέως δὲ ἦν Ἀμφιάραος τῷ ἐκείνων λόγῳ ἰδιώτης τε καὶ οὐ μάντις. καὶ τὸ οἴκημα ἀπὸ τούτου συγκέκλεισται τὸν πάντα ἤδη χρόνον. οὐ πόρρω δέ ἐστιν ὁ καλούμενος Ὀμφαλός, Πελοποννήσου δὲ πάσης μέσον, εἰ δὴ τὰ ὄντα εἰρήκασιν. ἀπὸ δὲ τοῦ Ὀμφαλοῦ προελθοῦσι Διονύσου σφίσιν ἱερόν ἐστιν ἀρχαῖον, ἔστι δὲ καὶ Ἀπόλλωνος καὶ ἄλλο Ἴσιδος. τὸ μὲν δὴ ἄγαλμα τοῦ Διονύσου δῆλον πᾶσιν, ὡσαύτως δὲ καὶ τὸ τοῦ Ἀπόλλωνος· τὸ δὲ τῆς Ἴσιδος τοῖς ἱερεῦσι θεάσασθαι μόνον ἔστι. 2.20.5. ἀπωτέρω δὲ ὀλίγον Ὡρῶν ἱερόν ἐστιν. ἐπανιόντι δὲ ἐκεῖθεν ἀνδριάντες ἑστήκασι Πολυνείκους τοῦ Οἰδίποδος καὶ ὅσοι σὺν ἐκείνῳ τῶν ἐν τέλει πρὸς τὸ τεῖχος μαχόμενοι τὸ Θηβαίων ἐτελεύτησαν. τούτους τοὺς ἄνδρας ἐς μόνων ἑπτὰ ἀριθμὸν κατήγαγεν Αἰσχύλος, πλειόνων ἔκ τε Ἄργους ἡγεμόνων καὶ Μεσσήνης καί τινων καὶ Ἀρκάδων στρατευσαμένων. τούτων δὲ τῶν ἑπτὰ—ἐπηκολουθήκασι γὰρ καὶ Ἀργεῖοι τῇ Αἰσχύλου ποιήσει—πλησίον κεῖνται καὶ οἱ τὰς Θήβας ἑλόντες Αἰγιαλεὺς Ἀδράστου καὶ Πρόμαχος ὁ Παρθενοπαίου τοῦ Ταλαοῦ καὶ Πολύδωρος Ἱππομέδοντος καὶ Θέρσανδρος καὶ οἱ Ἀμφιαράου παῖδες, Ἀλκμαίων τε καὶ Ἀμφίλοχος, Διομήδης τε καὶ Σθένελος· παρῆν δὲ ἔτι καὶ ἐπὶ τούτων Εὐρύαλος Μηκιστέως καὶ Πολυνείκους Ἄδραστος καὶ Τιμέας. 3.15.8. ἐν Σπάρτῃ δὲ λέσχη τέ ἐστι καλουμένη Ποικίλη καὶ ἡρῷα πρὸς αὐτῇ Κάδμου τοῦ Ἀγήνορος τῶν τε ἀπογόνων, Οἰολύκου τοῦ Θήρα καὶ Αἰγέως τοῦ Οἰολύκου. ποιῆσαι δὲ τὰ ἡρῷα λέγουσι Μαῖσιν καὶ Λαίαν τε καὶ Εὐρώπαν, εἶναι δὲ αὐτοὺς Ὑραίου παῖδας τοῦ Αἰγέως. ἐποίησαν δὲ καὶ τῷ Ἀμφιλόχῳ τὸ ἡρῷον, ὅτι σφίσιν ὁ πρόγονος Τισαμενὸς μητρὸς ἦν Δημωνάσσης, ἀδελφῆς Ἀμφιλόχου. 5.17.7. Οἰνόμαος διώκων Πέλοπά ἐστιν ἔχοντα Ἱπποδάμειαν· ἑκατέρῳ μὲν δὴ δύο αὐτῶν εἰσιν ἵπποι, τοῖς δὲ τοῦ Πέλοπός ἐστι πεφυκότα καὶ πτερά. ἑξῆς δὲ Ἀμφιαράου τε ἡ οἰκία πεποίηται καὶ Ἀμφίλοχον φέρει νήπιον πρεσβῦτις ἥτις δή· πρὸ δὲ τῆς οἰκίας Ἐριφύλη τὸν ὅρμον ἔχουσα ἕστηκε, παρὰ δὲ αὐτὴν αἱ θυγατέρες Εὐρυδίκη καὶ Δημώνασσα, καὶ Ἀλκμαίων παῖς γυμνός. 9.8.2. ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν. 10.10.4. οὗτοι μὲν δὴ Ὑπατοδώρου καὶ Ἀριστογείτονός εἰσιν ἔργα, καὶ ἐποίησαν σφᾶς, ὡς αὐτοὶ Ἀργεῖοι λέγουσιν, ἀπὸ τῆς νίκης ἥντινα ἐν Οἰνόῃ τῇ Ἀργείᾳ αὐτοί τε καὶ Ἀθηναίων ἐπίκουροι Λακεδαιμονίους ἐνίκησαν. ἀπὸ δὲ τοῦ αὐτοῦ ἐμοὶ δοκεῖν ἔργου καὶ τοὺς Ἐπιγόνους ὑπὸ Ἑλλήνων καλουμένους ἀνέθεσαν οἱ Ἀργεῖοι· κεῖνται γὰρ δὴ εἰκόνες καὶ τούτων, Σθένελος καὶ Ἀλκμαίων, κατὰ ἡλικίαν ἐμοὶ δοκεῖν πρὸ Ἀμφιλόχου τετιμημένος, ἐπὶ δὲ αὐτοῖς Πρόμαχος καὶ Θέρσανδρος καὶ Αἰγιαλεύς τε καὶ Διομήδης· ἐν μέσῳ δὲ Διομήδους καὶ τοῦ Αἰγιαλέως ἐστὶν Εὐρύαλος. | 1.34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day. 2.13.7. Behind the market-place is a building which the Phliasians name the House of Divination. Into it Amphiaraus entered, slept the night there, and then first, say the Phliasians, began to divine. According to their account Amphiaraus was for a time an ordinary person and no diviner. Ever since that time the building has been shut up. Not far away is what is called the Omphalos (Navel), the center of all the Peloponnesus, if they speak the truth about it. Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold. 2.20.5. A little farther on is a sanctuary of the Seasons. On coming back from here you see statues of Polyneices, the son of Oedipus, and of all the chieftains who with him were killed in battle at the wall of Thebes . These men Aeschylus has reduced to the number of seven only, although there were more chiefs than this in the expedition, from Argos, from Messene, with some even from Arcadia . But the Argives have adopted the number seven from the drama of Aeschylus, and near to their statues are the statues of those who took Thebes : Aegialeus, son of Adrastus; Promachus, son of Parthenopaeus, son of Talaus; Polydorus, son of Hippomedon; Thersander; Alcmaeon and Amphilochus, the sons of Amphiaraus; Diomedes, and Sthenelus. Among their company were also Euryalus, son of Mecisteus, and Adrastus and Timeas, sons of Polyneices. 3.15.8. In this fashion, and with such a belief have these cities set up the wooden images. In Sparta is a lounge called Painted, and by it hero-shrines of Cadmus the son of Agenor, and of his descendants Oeolycus, son of Theras, and Aegeus, son of Oeolycus. They are said to have been made by Maesis, Laeas and Europas, sons of Hyraeus, son of Aegeus. They made for Amphilochus too his hero-shrine, because their ancestor Tisamenus had for his mother Demonassa, the sister of Amphilochus. 5.17.7. Oenomaus is chasing Pelops, who is holding Hippodameia. Each of them has two horses, but those of Pelops have wings. Next is wrought the house of Amphiaraus, and baby Amphilochus is being carried by some old woman or other. In front of the house stands Eriphyle with the necklace, and by her are her daughters Eurydice and Demonassa, and the boy Alcmaeon naked. 9.8.2. Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad. 9.39. , On the side towards the mountains the boundary of Orchomenus is Phocis, but on the plain it is Lebadeia . Originally this city stood on high ground, and was called Mideia after the mother of Aspledon . But when Lebadus came to it from Athens, the inhabitants went down to the low ground, and the city was named Lebadeia after him. Who was the father of Lebadus, and why he came, they do not know; they know only that the wife of Lebadus was Laonice., The city is no less adorned than the most prosperous of the Greek cities, and it is separated from the grove of Trophonius by the river Hercyna. They say that here Hercyna, when playing with the Maid, the daughter of Demeter, held a goose which against her will she let loose. The bird flew into a hollow cave and hid under a stone; the Maid entered and took the bird as it lay under the stone. The water flowed, they say, from the place where the Maid took up the stone, and hence the river received the name of Hercyna., On the bank of the river there is a temple of Hercyna, in which is a maiden holding a goose in her arms. In the cave are the sources of the river and images standing, and serpents are coiled around their scepters. One might conjecture the images to be of Asclepius and Health, but they might be Trophonius and Hercyna, because they think that serpents are just as much sacred to Trophonius as to Asclepius. By the side of the river is the tomb of Arcesilaus, whose bones, they say, were carried back from Troy by Leitus., The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo., What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius., At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this., First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other., Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country., The oracle is on the mountain, beyond the grove. Round it is a circular basement of white marble, the circumference of which is about that of the smallest threshing floor, while its height is just short of two cubits. On the basement stand spikes, which, like the cross-bars holding them together, are of bronze, while through them has been made a double door. Within the enclosure is a chasm in the earth, not natural, but artificially constructed after the most accurate masonry., The shape of this structure is like that of a bread-oven. Its breadth across the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonius, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span., The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first., They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrius. But they declare that he performed none of the usual rites in the sanctuary, and that he descended, not to consult the god but in the hope of stealing gold and silver from the shrine. It is said that the body of this man appeared in a different place, and was not cast out at the sacred mouth. Other tales are told about the fellow, but I have given the one most worthy of consideration., After his ascent from Trophonius the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralyzed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Good Fortune and the Good Spirit. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him., What I write is not hearsay; I have myself inquired of Trophonius and seen other inquirers. Those who have descended into the shrine of Trophonius are obliged to dedicate a tablet on which is written all that each has heard or seen. The shield also of Aristomenes is still preserved here. Its story I have already given in a former part of my work. See Paus. 4.16.7 to Paus. 4.32.6 . 10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus. |
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| 301. Clement of Alexandria, Miscellanies, 5.1.11, '5.14.108.4, '5.59.5, '6.12.98.2, '1.24.158.3, 8.5, '7.3.20, '2 passim, 2.20, 7.3.16.5, 7.11.64.6, 6.12.99.6-100.1, 2.18.80.5-81.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 83 |
| 302. Clement of Alexandria, Exhortation To The Greeks, 4.49.1, 10.105.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics, cynic views •cynics Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187; Wilson, The Sentences of Sextus (2012) 87 |
| 303. Clement of Alexandria, Christ The Educator, 2.2.32, 2.2.93 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616 |
| 304. Clement of Alexandria, Excerpts From Theodotus, 82.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 116 |
| 305. Alcinous, Handbook of Platonism, 33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 306. Albinus, Introduction To Plato, '6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 617 |
307. Cassius Dio, Roman History, a b c d\n0 56.45.2 56.45.2 56 45\n1 59.11.4 59.11.4 59 11\n2 54.9.10 54.9.10 54 9\n3 '60.27.4 '60.27.4 '60 27\n4 '65.13 '65.13 '65 13\n5 71.35.1 71.35.1 71 35 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 78 | 56.45.2. Indeed, it was possible at once for people of any intelligence to foresee the change in conditions. For the consul Pompeius, upon going out to meet the men who were bearing the body of Augustus, received a blow on the leg and had to be carried back on a litter with the body; and an owl sat on the roof of the senate-house again at the very first meeting of the senate after his death and uttered many ill-omened cries. |
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| 308. Alexander of Aphrodisias, On Fate, '34 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, superiority •stoicism, vs. cynics Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 628 |
| 309. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, 139.21(SVF 3.722) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 281 |
310. Anon., The Acts of John, 100-101, 19-29, 37-47, 87-99, 102 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184 | 102. When he had spoken unto me these things, and others which I know not how to say as he would have me, he was taken up, no one of the multitudes having beheld him. And when I went down I laughed them all to scorn, inasmuch as he had told me the things which they have said concerning him; holding fast this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation. |
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| 311. Anon., Acts of Thomas, 151-152, 154, 159, 41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5 |
| 312. Lucian, The Dream, Or Lucianãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚¬Šãƒæ’ƀ™Ãƒâ¢Ã€Šâ¬Ã…¡'S Career, 44145 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, superiority •abuse, cynics Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 130 |
| 313. Aelian, Varia Historia, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
314. Athenagoras, The Resurrection of The Dead, 1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynicism Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 19| 1.3. τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ᾿ εἱρμὸν ἑπόμενα καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον. Ἀλλ᾿ οἱ μὲν πάντη καὶ καθάπαξ ἀπογινώσκουσι τὴν περὶ τούτων ἀλήθειαν, οἱ δὲ πρὸς τὸ δοκοῦν αὐτοῖς διαστρέφουσιν, οἱ δὲ καὶ περὶ τῶν ἐμφανῶν | |
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| 315. Athenaeus, The Learned Banquet, 438a, '8.336AB, '12.530B, 6.275, 5.209, 15, 686c, 156a4, 160e4, 196a5, 366a9, 1, 1d-e (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 75 |
316. Philostratus The Athenian, Life of Apollonius, 1.8, 1.10-1.11, 1.13.3, 2.6-2.7, 2.35-2.37, 3.41, 5.27-5.40 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 224; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 429; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 77; Wilson, The Sentences of Sextus (2012) 243| 1.8. ἡγουμένου δὲ αὐτὸν τοῦ Εὐξένου μεγάλης διανοίας ἅπτεσθαι καὶ ἐρομένου, ὁπόθεν ἄρξοιτο “ὅθεν περ οἱ ἰατροί”, ἔφη “καὶ γὰρ ἐκεῖνοι καθαίροντες τὰς γαστέρας τοὺς μὲν οὐδὲ νοσεῖν ἐῶσι, τοὺς δὲ ἰῶνται.” καὶ εἰπὼν τοῦτο τὰς μὲν ἐμψύχους βρώσεις ὡς οὔτε καθαρὰς καὶ τὸν νοῦν παχυνούσας παρῃτήσατο, τραγήματα δὲ καὶ λάχανα ἐσιτεῖτο, καθαρὰ εἶναι φάσκων, ὁπόσα ἡ γῆ αὐτὴ δίδωσι, καὶ τὸν οἶνον καθαρὸν μὲν ἔφασκεν εἶναι πῶμα ἐκ φυτοῦ οὕτως ἡμέρου τοῖς ἀνθρώποις ἥκοντα, ἐναντιοῦσθαι δὲ τῇ τοῦ νοῦ συστάσει διαθολοῦντα τὸν ἐν τῇ ψυχῇ αἰθέρα. μετὰ δὲ τὴν κάθαρσιν τῆς γαστρὸς τοιαύτην γενομένην ἀνυποδησίαν τε ποιεῖται κόσμημα καὶ λίνου ἐσθῆτα ἀμπίσχεται παραιτησάμενος τὴν ἀπὸ τῶν ζῴων, ἀνῆκέ τε τὴν κόμην καὶ ἐν τῷ ἱερῷ ἔζη. ἐκπεπληγμένων δὲ αὐτὸν τῶν περὶ τὸ ἱερὸν καὶ τοῦ ̓Ασκληπιοῦ ποτε πρὸς τὸν ἱερέα φήσαντος, ὡς χαίροι θεραπεύων τοὺς νοσοῦντας ὑπὸ ̓Απολλωνίῳ μάρτυρι, ξυνῄεσαν ἐς τὰς Αἰγὰς ἐφ' ἱστορίᾳ Κίλικές τε αὐτοὶ καὶ οἱ πέριξ, ὅ τε Κιλίκιος λόγος ποῖ τρέχεις; ἦ ἐπὶ τὸν ἔφηβον; ἐπ' ἐκείνῳ τε ἐλέγετο καὶ παροιμιώδη τιμὴν ἔσχεν. 1.11. τό γε μὴν θύοντας ἢ ἀνατιθέντας μὴ ὑπερβάλλειν τὸ μέτριον ὧδε αὐτῷ ἐφιλοσοφεῖτο: πλειόνων γάρ ποτε ξυνεληλυθότων ἐς τὸ ἱερὸν ἄρτι ἐξεληλαμένου τοῦ Κίλικος ἤρετο τὸν ἱερέα οὑτωσί: “ἆρα” ἔφη “οἱ θεοὶ δίκαιοι;” “δικαιότατοι μὲν οὖν” εἶπε. “τί δέ: ξυνετοί;” “καὶ τί” ἔφη “ξυνετώτερον τοῦ θείου;” “τὰ δὲ τῶν ἀνθρώπων ἴσασιν, ἢ ἄπειροι αὐτῶν εἰσι;” “καὶ μὴν τοῦτ'” ἔφη “πλεονεκτοῦσι μάλιστα οἱ θεοὶ τῶν ἀνθρώπων, ὅτι οἱ μὲν ὑπ' ἀσθενείας οὐδὲ τὰ ἑαυτῶν ἴσασι, τοῖς δὲ γιγνώσκειν ὑπάρχει τὰ ἐκείνων τε καὶ τὰ αὑτῶν.” “πάντα” ἔφη “ἄριστα, ὦ ἱερεῦ, καὶ ἀληθέστατα. ἐπεὶ τοίνυν πάντα γιγνώσκουσι, δοκεῖ μοι τὸν ἥκοντα ἐς θεοῦ καὶ χρηστὰ ἑαυτῷ ξυνειδότα τοιάνδε εὐχὴν εὔχεσθαι: ὦ θεοί, δοίητέ μοι τὰ ὀφειλόμενα: ὀφείλεται γάρ που, ὦ ἱερεῦ, τοῖς μὲν ὁσίοις τὰ ἀγαθά, τοῖς δὲ φαύλοις τἀναντία, καὶ οἱ θεοὶ οὖν εὖ ποιοῦντες, ὃν μὲν ἂν ὑγιᾶ τε καὶ ἄτρωτον κακίας εὕρωσι, πέμπουσι δήπου στεφανώσαντες οὐ χρυσοῖς στεφάνοις, ἀλλ' ἀγαθοῖς πᾶσιν, ὃν δ' ἂν κατεστιγμένον ἴδωσι καὶ διεφθορότα, καταλείπουσι τῇ δίκῃ, τοσοῦτον αὐτοῖς ἐπιμηνίσαντες, ὅσον ἐτόλμησαν καὶ ἱερὰ ἐσφοιτᾶν μὴ καθαροὶ ὄντες.” καὶ ἅμα ἐς τὸν ̓Ασκληπιὸν βλέψας “φιλοσοφεῖς,” ἔφη “ὦ ̓Ασκληπιέ, τὴν ἄρρητόν τε καὶ συγγενῆ σαυτῷ φιλοσοφίαν μὴ συγχωρῶν τοῖς φαύλοις δεῦρο ἥκειν, μηδ' ἂν πάντα σοι τὰ ἀπὸ ̓Ινδῶν καὶ Σαρδῴων ξυμφέρωσιν: οὐ γὰρ τιμῶντες τὸ θεῖον θύουσι ταῦτα καὶ ἀνάπτουσιν, ἀλλ' ὠνούμενοι τὴν δίκην, ἣν οὐ ξυγχωρεῖτε αὐτοῖς δικαιότατοι ὄντες.” πολλὰ τοιαῦτα ἐν τῷ ἱερῷ ἐφιλοσόφει ἐν ἐφήβῳ ἔτι. κἀκεῖνα τῆς ἐν Αἰγαῖς διατριβῆς: 2.37. “καὶ μὴν καὶ τὸ μαντικὸν τὸ ἐκ τῶν ὀνειράτων, ὃ θειότατον τῶν ἀνθρωπίνων δοκεῖ, ῥᾷον διορᾷ μὴ ξυντεθολωμένη ὑπὸ τοῦ οἴνου, ἀλλ' ἀκήρατος δεχομένη αὐτὸ καὶ περιαθροῦσα: οἱ γοῦν ἐξηγηταὶ τῶν ὄψεων, οὓς ὀνειροπόλους οἱ ποιηταὶ καλοῦσιν, οὐκ ἂν ὑποκρίνοιντο ὄψιν οὐδεμίαν μὴ πρότερον ἐρόμενοι τὸν καιρόν, ἐν ᾧ εἶδεν. ἂν μὲν γὰρ ἑῷος ᾖ καὶ τοῦ περὶ τὸν ὄρθρον ὕπνου, ξυμβάλλονται αὐτὴν ὡς ὑγιῶς μαντευομένης τῆς ψυχῆς, ἐπειδὰν ἀπορρύψηται τὸν οἶνον, εἰ δ' ἀμφὶ πρῶτον ὕπνον ἢ μέσας νύκτας, ὅτε βεβύθισταί τε καὶ ξυντεθόλωται ἔτι ὑπὸ τοῦ οἴνου, παραιτοῦνται τὴν ὑπόκρισιν σοφοὶ ὄντες. ὡς δὲ καὶ τοῖς θεοῖς δοκεῖ ταῦτα καὶ τὸ χρησμῶδες ἐν ταῖς νηφούσαις ψυχαῖς τίθενται, σαφῶς δηλώσω: ἐγένετο, ὦ βασιλεῦ, παρ' ̔́Ελλησιν ̓Αμφιάρεως ἀνὴρ μάντις.” “οἶδα,” εἶπε “λέγεις γάρ που τὸν τοῦ Οἰκλέους, ὃν ἐκ Θηβῶν ἐπανιόντα ἐπεσπάσατο ἡ γῆ ζῶντα.” “οὗτος, ὦ βασιλεῦ,” ἔφη “μαντευόμενος ἐν τῇ ̓Αττικῇ νῦν ὀνείρατα ἐπάγει τοῖς χρωμένοις, καὶ λαβόντες οἱ ἱερεῖς τὸν χρησόμενον σίτου τε εἴργουσι μίαν ἡμέραν καὶ οἴνου τρεῖς, ἵνα διαλαμπούσῃ τῇ ψυχῇ τῶν λογίων σπάσῃ: εἰ δὲ ὁ οἶνος ἀγαθὸν ἦν τοῦ ὕπνου φάρμακον, ἐκέλευσεν ἂν ὁ σοφὸς ̓Αμφιάρεως τοὺς θεωροὺς τὸν ἐναντίον ἐσκευασμένους τρόπον καὶ οἴνου μεστούς, ὥσπερ ἀμφορέας, ἐς τὸ ἄδυτον αὐτῷ φέρεσθαι. πολλὰ δὲ καὶ μαντεῖα λέγοιμ' ἂν εὐδόκιμα παρ' ̔́Ελλησί τε καὶ βαρβάροις, ἐν οἷς ὁ ἱερεὺς ὕδατος, ἀλλ' οὐχὶ οἴνου σπάσας ἀποφθέγγεται τὰ ἐκ τοῦ τρίποδος. θεοφόρητον δὴ κἀμὲ ἡγοῦ καὶ πάντας, ὦ βασιλεῦ, τοὺς τὸ ὕδωρ πίνοντας: νυμφόληπτοι γὰρ ἡμεῖς καὶ βάκχοι τοῦ νήφειν.” “ποιήσῃ οὖν,” ἔφη “ὦ ̓Απολλώνιε, κἀμὲ θιασώτην;” “εἴπερ μὴ φορτικὸς” εἶπε “τοῖς ὑπηκόοις δόξεις: φιλοσοφία γὰρ περὶ βασιλεῖ ἀνδρὶ ξύμμετρος μὲν καὶ ὑπανειμένη θαυμαστὴν ἐργάζεται κρᾶσιν, ὥσπερ ἐν σοὶ διαφαίνεται, ἡ δ' ἀκριβὴς καὶ ὑπερτείνουσα φορτική τε, ὦ βασιλεῦ, καὶ ταπεινοτέρα τῆς ὑμετέρας σκηνῆς φαίνεται καὶ τύφου δὲ αὐτό τι ἂν ̔ἔχειν' ἡγοῖντο βάσκανοι.” 3.41. τῆς μὲν οὖν διαλεκτικῆς ξυνουσίας ἄμφω μετεῖχον, τὰς δὲ ἀπορρήτους σπουδάς, αἷς ἀστρικὴν ἢ μαντείαν κατενόουν καὶ τὴν πρόγνωσιν ἐσπούδαζον θυσιῶν τε ἥπτοντο καὶ κλήσεων, αἷς θεοὶ χαίρουσι, μόνον φησὶν ὁ Δάμις τὸν ̓Απολλώνιον ξυμφιλοσοφεῖν τῷ ̓Ιάρχᾳ, καὶ ξυγγράψαι μὲν ἐκεῖθεν περὶ μαντείας ἀστέρων βίβλους τέτταρας, ὧν καὶ Μοιραγένης ἐπεμνήσθη, ξυγγράψαι δὲ περὶ θυσιῶν καὶ ὡς ἄν τις ἑκάστῳ θεῷ προσφόρως τε καὶ κεχαρισμένως θύοι. τὰ μὲν δὴ τῶν ἀστέρων καὶ τὴν τοιαύτην μαντικὴν πᾶσαν ὑπὲρ τὴν ἀνθρωπείαν ἡγοῦμαι φύσιν καὶ οὐδ' εἰ κέκτηταί τις οἶδα, τὸ δὲ περὶ θυσιῶν ἐν πολλοῖς μὲν ἱεροῖς εὗρον, ἐν πολλαῖς δὲ πόλεσι, πολλοῖς δὲ ἀνδρῶν σοφῶν οἴκοις, καὶ τί ἄν τις ἑρμηνεύοι αὐτὸ σεμνῶς ξυντεταγμένον καὶ κατὰ τὴν ἠχὼ τοῦ ἀνδρός; φησὶ δὲ ὁ Δάμις καὶ δακτυλίους ἑπτὰ τὸν ̓Ιάρχαν τῷ ̓Απολλωνίῳ δοῦναι τῶν ἑπτὰ ἐπωνύμους ἀστέρων, οὓς φορεῖν τὸν ̓Απολλώνιον κατὰ ἕνα πρὸς τὰ ὀνόματα τῶν ἡμερῶν. 5.33. ὁ δ' Εὐφράτης ἀφανῶς μὲν ἤδη ἐβάσκαινε τῷ ̓Απολλωνίῳ προσκείμενον αὐτῷ τὸν βασιλέα ὁρῶν μᾶλλον ἢ τοῖς χρηστηρίοις τοὺς ἐς αὐτὰ ἥκοντας, ἀνοιδήσας δὲ ὑπὲρ τὸ μέτρον τότε καὶ τὴν φωνὴν ἐπάρας παρ' ὃ εἰώθει “οὐ χρὴ” ἔφη “κολακεύειν τὰς ὁρμάς, οὐδὲ ἀνοήτως συνεκφέρεσθαι τοῖς παρὰ τὴν ἡνίαν τι πράττουσι, καταρρυθμίζειν δὲ αὐτούς, εἴπερ φιλοσοφοῦμεν: ἃ γὰρ εἰ προσήκει πράττειν, ἔδει βουλευομένους φαίνεσθαι, ταῦθ' ὃν πεπράξεται τρόπον κελεύεις λέγειν οὔπω μαθών, εἰ ὑπὲρ πρακτέων οἱ λόγοι. ἐγὼ δὲ Βιτέλιον μὲν καταλυθῆναι κελεύω, μιαρὸν γὰρ τὸν ἄνθρωπον οἶδα καὶ μεθύοντα ἀσελγείᾳ πάσῃ, σὲ δ' ἄνδρα εἰδὼς ἀγαθὸν καὶ γενναιότητι προὔχοντα οὔ φημι χρῆναι τὰ μὲν Βιτελίου διορθοῦσθαι, τὰ σεαυτοῦ δὲ μήπω εἰδέναι. ὅσα μὲν δὴ αἱ μοναρχίαι ὑβρίζουσιν, οὐκ ἐμοῦ χρὴ μανθάνειν, ἀλλ' αὐτὸς εἴρηκας, γιγνώσκοις δ' ἄν, ὡς νεότης μὲν ἐπὶ τυραννίδα πηδῶσα προσήκοντα ἑαυτῇ που πράττει, τὸ γὰρ τυραννεύειν οὕτως ἔοικε νέοις, ὡς τὸ μεθύειν, ὡς τὸ ἐρᾶν, καὶ νέος μὲν τυραννεύσας οὔπω κακός, ἢν μιαιφόνος παρὰ τὴν τυραννίδα καὶ ὠμὸς καὶ ἀσελγὴς δόξῃ, γέροντος δὲ ἐπὶ τυραννίδα ἥκοντος πρώτη αἰτία τὸ τοιαῦτα βούλεσθαι: καὶ γὰρ ἢν φιλάνθρωπος φαίνηται καὶ κεκοσμημένος, οὐκ ἐκείνου ταῦτα νομίζουσιν, ἀλλὰ τῆς ἡλικίας καὶ τοῦ κατηρτυκέναι, δόξει δὲ καὶ πάλαι τούτου καὶ νέος ἔτι ἐπιθυμήσας ἁμαρτεῖν, αἱ δὲ τοιαῦται ἁμαρτίαι πρόσκεινται μὲν δυστυχίᾳ, πρόσκεινται δὲ δειλίᾳ: δοκεῖ γάρ τις ἢ καταγνοὺς τῆς ἑαυτοῦ τύχης τὸ ἐν νῷ τυραννεῦσαι παρεῖναι ἢ τυραννησείοντι ἐκστῆναι ἑτέρῳ δείσας δήπου αὐτὸν ὡς ἄνδρα. τὸ μὲν δὴ τῆς δυστυχίας ἐάσθω, τὸ δὲ τῆς δειλίας πῶς παραιτήσῃ καὶ ταῦτα Νέρωνα δοκῶν δεῖσαι τὸν δειλότατόν τε καὶ ῥᾳθυμότατον; ἃ γὰρ ἐνεθυμήθη Βίνδιξ ἐπ' αὐτόν, σέ, νὴ τὸν ̔Ηρακλέα, ἐκάλει πρῶτον. καὶ γὰρ στρατιὰν εἶχες καὶ ἡ δύναμις, ἣν ἐπὶ τοὺς ̓Ιουδαίους ἦγες, ἐπιτηδειοτέρα ἦν τιμωρεῖσθαι Νέρωνα: ἐκεῖνοι μὲν γὰρ πάλαι ἀφεστᾶσιν οὐ μόνον ̔Ρωμαίων, ἀλλὰ καὶ πάντων ἀνθρώπων: οἱ γὰρ βίον ἄμικτον εὑρόντες καὶ οἷς μήτε κοινὴ πρὸς ἀνθρώπους τράπεζα μήτε σπονδαὶ μήτε εὐχαὶ μήτε θυσίαι, πλέον ἀφεστᾶσιν ἡμῶν ἢ Σοῦσα καὶ Βάκτρα καὶ οἱ ὑπὲρ ταῦτα ̓Ινδοί: οὐκοῦν οὐδ' εἰκὸς ἦν τιμωρεῖσθαι τούτους ἀφισταμένους, οὓς βέλτιον ἦν μηδὲ κτᾶσθαι. Νέρωνα δὲ τίς οὐκ ἂν ηὔξατο τῇ ἑαυτοῦ χειρὶ ἀποκτεῖναι μονονοὺ πίνοντα τὸ τῶν ἀνθρώπων αἷμα καὶ ἐν μέσοις τοῖς φόνοις ᾅδοντα; καίτοι ἐμοῦ τὰ ὦτα ὀρθὰ ἦν πρὸς τοὺς ὑπὲρ σοῦ λόγους καὶ ὁπότε τις ἐκεῖθεν ἀφίκοιτο τρισμυρίους ̓Ιουδαίων ἀπολωλέναι φάσκων ὑπὸ σοῦ καὶ πεντακισμυρίους κατὰ τὴν ἐφεξῆς μάχην, ἀπολαμβάνων τὸν ἥκοντα ξυμμέτρως ἠρώτων, τί δ' ὁ ἀνήρ; μὴ μεῖζόν τι τούτων; ἐπεὶ δὲ τὸν Βιτέλιον εἴδωλον πεποιημένος τοῦ Νέρωνος ἐπ' αὐτὸν στρατεύεις, ἃ μὲν βεβούλευσαι, πρᾶττε, καλὰ γὰρ καὶ ταῦτα, τὰ δὲ ἐπὶ τούτοις ὧδε ἐχέτω: ̔Ρωμαίοις τὸ δημοκρατεῖσθαι πολλοῦ ἄξιον καὶ πολλὰ τῶν ὄντων αὐτοῖς ἐπ' ἐκείνης τῆς πολιτείας ἐκτήθη: παῦε μοναρχίαν, περὶ ἧς τοιαῦτα εἴρηκας, καὶ δίδου ̔Ρωμαίοις μὲν τὸ τοῦ δήμου κράτος, σαυτῷ δὲ τὸ ἐλευθερίας αὐτοῖς ἄρξαι.” 5.35. σιωπὴ μὲν οὖν ἐπὶ τούτοις ἐγένετο καὶ τὸ πρόσωπον τοῦ βασιλέως ἀγῶνα ἐπεδήλου τῆς γνώμης, ἐπειδὴ πάνθ' ὥσπερ αὐτοκράτωρ χρηματίζων τε καὶ πράττων ἀπάγεσθαι ἐδόκει τῆς βουλῆς ταύτης, καὶ ὁ ̓Απολλώνιος “δοκεῖτέ μοι” εἶπεν “ἁμαρτάνειν ἀναλύοντες βασιλέα περὶ πραγμάτων ἤδη βεβουλευμένων, ἐς ἀδολεσχίαν καθιστάμενοι μειρακιώδη καὶ ἀργοτέραν τοῦ καιροῦ. εἰ μὲν γὰρ ἐμοὶ κεκτημένῳ δύναμιν, ὁπόσην οὗτος, καὶ βουλευομένῳ, τί δρῴην ἂν τοὺς ἀνθρώπους ἀγαθόν, ξύμβουλοι τῶν τοιούτων ἐγίγνεσθε, προὔβαινεν ἂν ὁ λόγος ὑμῖν — αἱ γὰρ φιλόσοφοι γνῶμαι τοὺς φιλοσόφους τῶν ἀκροατῶν διορθοῦνται — ἀνδρὶ δὲ ξυμβουλεύοντας ὑπάτῳ καὶ ἄρχειν εἰθισμένῳ, καὶ ᾧ ἕτοιμον, ἐπειδὰν ἐκπέσῃ τῆς ἀρχῆς, ἀπολωλέναι, τί δεῖ ἐπιπλήττειν, εἰ μὴ διωθεῖται τὰ παρὰ τῆς τύχης, ἀλλὰ δέχεται μὲν αὐτὰ ἥκοντα, βουλεύεται δέ, ὅπως χρήσεται σωφρόνως οἷς ἔχει; ὥσπερ οὖν, εἰ ἀθλητὴν ὁρῶντες εὐψυχίᾳ τε κατεσκευασμένον καὶ μήκει καὶ τὴν ἁρμονίαν τοῦ σώματος ἐπιτήδειον ἐς ̓Ολυμπίαν βαδίζοντα δι' ̓Αρκαδίας ἤδη προσελθόντες ἐπὶ μὲν τοὺς ἀντιπάλους ἐρρώννυμεν, ἐκελεύομεν δὲ αὐτόν, ἐπειδὰν νικήσῃ τὰ ̓Ολύμπια, μὴ κηρύττεσθαι τῆς νίκης, μηδὲ ὑπέχειν τὴν κεφεαλὴν τῷ κοτίνῳ, ληρεῖν ἂν ἐδόξαμεν ἢ παίζειν ἐς τοὺς ἑτέρων πόνους, οὕτως ἐνθυμούμενοι τὸν ἄνδρα, καὶ ὁπόση μὲν αἰχμὴ περὶ αὐτόν, ὁπόσος δὲ χαλκὸς ἀστράπτει, πλῆθος δὲ ἵππων ὅσον, αὐτὸς δὲ ὡς γενναῖός τε καὶ σώφρων καὶ πρέπων κατασχεῖν ἃ διανοεῖται, πέμπωμεν ἐφ' ἃ ὥρμηκεν αἴσια μὲν φθεγγόμενοι πρὸς αὐτόν, εὐφημότερα δὲ τούτων παρεγγυῶντες. οὔτε γὰρ ἐκεῖνο ἐνεθυμήθητε, ὅτι δυοῖν παίδοιν πατὴρ οὗτος, οἳ στρατοπέδων ἤδη ἄρχουσιν, οἷς εἰ μὴ παραδώσει τὴν ἀρχήν, ἐχθίστοις χρήσεται, καὶ τί λοιπόν, ἀλλ' ἢ ἐκπεπολεμῆσθαι πρὸς τὸν ἑαυτοῦ οἶκον; τὴν δὲ ἀρχὴν ὑποδεξάμενος θεραπεύσεται μὲν ὑπὸ τῶν ἑαυτοῦ παίδων, στηρίξεται δὲ ἐπ' αὐτῶν καὶ ἐπ' αὐτοῦ οἱ παῖδες, δορυφόροις δὲ αὑτοῦ χρήσεται, μὰ Δί', οὐ μεμισθωμένοις, οὐδ' ἠναγκασμένοις, οὐδὲ πλαττομένοις εὔνουν πρόσωπον, ἀλλ' ἐπιτηδειοτάτοις τε καὶ φιλτάτοις. ἐμοὶ πολιτείας μὲν οὐδεμιᾶς μέλει, ζῶ γὰρ ὑπὸ τοῖς θεοῖς, τὴν δὲ τῶν ἀνθρώπων ἀγέλην οὐκ ἀξιῶ φθείρεσθαι χήτει βουκόλου δικαίου τε καὶ σώφρονος. ὥσπερ γὰρ εἷς ἀρετῇ προὔχων μεθίστησι τὴν δημοκρατίαν ἐς τὸ ἑνὸς ἀνδρὸς τοῦ ἀρίστου ἀρχὴν φαίνεσθαι, οὕτως ἡ ἑνὸς ἀρχὴ πάντα ἐς τὸ ξυμφέρον τοῦ κοινοῦ προορῶσα δῆμός ἐστιν. οὐ κατέλυσας, φησί, Νέρωνα. σὺ δὲ, Εὐφρᾶτα; Δίων δέ; ἐγὼ δέ; ἀλλ' ὅμως οὐδεὶς ἡμῖν ἐπιπλήττει τοῦτο, οὐδ' ἡγεῖται δειλούς, εἰ φιλοσόφων ἀνδρῶν μυρίας ἤδη καθελόντων τυραννίδας ἀπελείφθημεν ἡμεῖς τοῦ δόξαι ὑπὲρ ἐλευθερίας τι πράττειν. καίτοι τό γε ἐπ' ἐμοὶ καὶ παρεταττόμην πρὸς Νέρωνα, πολλὰ μὲν κακοήθως διαλεχθεὶς καὶ τὸν ὠμότατον Τιγελλῖνον ἐπικόψας ἀκούοντα, ἃ δὲ περὶ τὰ ἑσπέρια τῶν χωρίων ὠφέλουν Βίνδικα, Νέρωνι δήπου ἐπετείχιζον. ἀλλ' οὔτε ἐμαυτὸν διὰ ταῦτα φήσω καθῃρηκέναι τὸν τύραννον, οὔτε ὑμᾶς, ἐπεὶ μὴ ταῦτ' ἐπράττετε, μαλακωτέρους ἡγήσομαι τοῦ φιλοσοφίᾳ προσήκοντος. ἀνδρὶ μὲν οὖν φιλοσόφῳ τὸ ἐπὶ νοῦν ἐλθὸν εἰρήσεται, ποιήσεται δέ, οἶμαι, λόγον τοῦ μή τι ἀνοήτως ἢ μανικῶς εἰπεῖν: ὑπάτῳ δ' ἐνθυμουμένῳ καταλῦσαι τύραννον πρῶτον μὲν δεῖ βουλῆς πλείονος, ἵν' ἐξ ἀφανοῦς προσβαίη τοῖς πράγμασιν, εἶτ' ἐπιτηδείου σχήματος ἐς τὸ μὴ παρορκεῖν δοκεῖν. εἰ γὰρ ἐπ' αὐτόν, ὃς ἀπέφηνεν αὐτὸν στρατηγὸν καὶ ᾧ τὰ βέλτιστα βουλεύσειν τε καὶ πράξειν ὤμοσε, μέλλοι χρήσεσθαι τοῖς ὅπλοις, ἀπολογεῖσθαι δήπου τοῖς θεοῖς δεῖ πρότετον, ὡς ξὺν ὁσίᾳ ἐπιορκοῦντα, φίλων τε δεῖ πλειόνων, οὐ γὰρ ἀχαρακώτους γε, οὐδὲ ἀφράκτους χρὴ τὰ τοιαῦτα πράττειν, καὶ χρημάτων ὡς πλείστων, ἵν' ὑποποιήσαιτο τὰς δυνάμεις καὶ ταῦτα ἐπιτιθέμενος ἀνθρώπῳ τὰ ἐν πάσῃ τῇ γῇ κεκτημένῳ. τριβὴ δὲ ὅση περὶ ταῦτα, ὅσοι δὲ χρόνοι. καὶ ταῦτα μὲν ἐκδέχεσθε, ὅπη βούλεσθε, μὴ γὰρ ἐς ἔλεγχον ἴωμεν ὧν ἐνεθυμήθη μέν, ὡς εἰκός, οὗτος, ἡ τύχη δὲ οὐδὲ ἀγωνισαμένῳ ξυνέλαβε: πρὸς δὲ ἐκεῖνο τί ἐρεῖτε; τὸν γὰρ χθὲς ἄρχοντα καὶ στεφανούμενον μὲν ὑπὸ τῶν πόλεων ἐν τοῖς δεῦρο ἱεροῖς, χρηματίζοντα δὲ λαμπρῶς καὶ ἀφθόνως, τοῦτον κελεύετε δημοσίᾳ κηρύττειν τήμερον, ὡς ἰδιώτης μὲν εἴη λοιπόν, παρανοῶν δὲ ἐπὶ τὴν ἀρχὴν ἦλθεν; ὥσπερ γὰρ ἐπιτελῶν τὰ δεδογμένα προθύμους δορυφόρους, οἷς πιστεύων ταῦτ' ἐνεθυμήθη, παραστήσεται, οὕτως ἐς τὸ μεθίστασθαι τῶν δοξάντων ἥκων πολεμίῳ τῷ μετὰ ταῦτα ἀπιστουμένῳ χρήσεται.” 5.36. ἄσμενος τούτων ἀκούσας ὁ βασιλεὺς “εἰ τὴν ψυχὴν” ἔφη “τὴν ἐμὴν ᾤκεις, οὐκ ἂν οὕτω σαφῶς, ἃ ἐνεθυμήθην, ἀπήγγειλας: ἕπομαι δή σοι, θεῖον γὰρ ἡγοῦμαι τὸ ἐκ σοῦ πᾶν, καὶ ὁπόσα χρὴ τὸν ἀγαθὸν βασιλέα πράττειν δίδασκε.” καὶ ὁ ̓Απολλώνιος “οὐ διδακτά με” ἔφη “ἐρωτᾷς: βασιλεία γὰρ μέγιστον μὲν τῶν κατ' ἀνθρώπους, ἀδίδακτον δέ. ὁπόσα δ' οὖν μοι δοκεῖς πράττων ὑγιῶς ἂν πρᾶξαι, καὶ δὴ φράσω: πλοῦτον ἡγοῦ μὴ τὸν ἀπόθετον — τί γὰρ βελτίων οὗτος τῆς ὁποθενδὴ ξυνενεχθείσης ψάμμου; — μηδὲ τὸν φοιτῶντα παρ' ἀνθρώπων, οἳ τὰς ἐσφορὰς ὀλοφύρονται, κίβδηλον γὰρ ὁ χρυσὸς καὶ μέλαν, ἢν ἐκ δακρύων ἥκῃ: πλούτῳ δ' ἂν ἄριστα βασιλέων χρῷο τοῖς μὲν δεομένοις ἐπαρκῶν, τοῖς δὲ πολλὰ κεκτημένοις παρέχων ἀσφαλῆ τὸν πλοῦτον. τὸ ἐξεῖναί σοι πᾶν, ὅ τι βούλει, δέδιθι, σωφρονέστερον γὰρ αὐτῷ χρήσῃ. μὴ τέμνε τῶν ἀσταχύων τοὺς ὑψηλούς τε καὶ ὑπεραίροντας, ἄδικος γὰρ ὁ τοῦ ̓Αριστοτέλους λόγος, ἀλλὰ τὸ δύσνουν ἐξαίρει μᾶλλον, ὥσπερ τὰς ἀκάνθας τῶν ληίων καὶ φοβερὸς δόκει τοῖς νεώτερα πράττουσι μὴ ἐν τῷ τιμωρεῖσθαι, ἀλλ' ἐν τῷ τιμωρήσεσθαι. νόμος, ὦ βασιλεῦ, καὶ σοῦ ἀρχέτω: σωφρονέστερον γὰρ νομοθετήσεις, ἢν μὴ ὑπερορᾷς τῶν νόμων. θεοὺς θεράπευε μᾶλλον ἢ πρότερον: μεγάλα μὲγ γὰρ παρ' αὐτῶν εἴληφας, ὑπὲρ μεγάλων δὲ εὔχῃ. καὶ τὰ μὲν τῇ ἀρχῇ προσήκοντα, ὡς βασιλεὺς πρᾶττε, τὰ δὲ τῷ σώματι, ὡς ἰδιώτης. περὶ δὲ κύβων καὶ μέθης καὶ ἐρώτων καὶ τοῦ διαβεβλῆσθαι πρὸς τὰ τοιαῦτα τί ἄν σοι παραινοίην, ὅν φασι μηδὲ ἐφ' ἡλικίας ταῦτα ἐπαινέσαι; παῖδές εἰσί σοι, βασιλεῦ, δύο καὶ γενναῖοι, ὥς φασιν. ἄρχε τούτων μάλιστα, τὰ γὰρ ἐκείνοις ἁμαρτηθέντα σὲ δήπου διαβαλεῖ. ἔστω δέ σοι καὶ ἀπειλὴ πρὸς αὐτούς, ὡς οὐ παραδώσεις τὴν ἀρχήν σφισιν, εἰ μή που καλοί τε καὶ ἀγαθοὶ μείνωσιν, ἵνα μὴ κληρονομίαν ἡγῶνται τὴν ἀρχήν, ἀλλ' ἀρετῆς ἆθλα. τὰς δὲ ἐμπολιτευομένας ἡδονὰς τῇ ̔Ρώμῃ, πολλαὶ δὲ αὗται, δοκεῖ μοι, ὦ βασιλεῦ, ξυμμέτρως παύειν, χαλεπὸν γὰρ μεταβαλεῖν δῆμον ἐς τὸ ἀθρόως σῶφρον, ἀλλὰ δεῖ κατ' ὀλίγον ἐμποιεῖν ῥυθμὸν ταῖς γνώμαις, τὰ μὲν φανερῶς, τὰ δὲ ἀφανῶς διορθούμενον. ἀπελευθέρων τε καὶ δούλων, οὓς ἡ ἀρχή σοι δίδωσιν, ἀνέλωμεν τρυφὴν τοσούτῳ ταπεινότερον αὐτοὺς ἐθίσαντες φρονεῖν, ὅσῳ μείζονος δεσπότου εἰσίν. τί λοιπὸν ἀλλ' ἢ περὶ τῶν ἡγεμόνων εἰπεῖν, οἳ ἐς τὰ ἔθνη φοιτῶσιν, οὐ περὶ ὧν αὐτὸς ἐκπέμψεις, ἀριστίνδην γάρ που τὰς ἀρχὰς δώσεις, ἀλλὰ περὶ τῶν κληρωσομένων τὸ ἄρχειν: τούτων γὰρ τοὺς μὲν προσφόρους τοῖς ἔθνεσιν, ἃ διέλαχον, φημὶ δεῖν πέμπειν, ὡς ὁ κλῆρος, ἑλληνίζοντας μὲν ̔Ελληνικῶν ἄρχειν, ῥωμαΐζοντας δὲ ὁμογλώττων καὶ ξυμφώνων. ὅθεν δὲ τοῦτ' ἐνεθυμήθην, λέξω: κατὰ τοὺς χρόνους, οὓς ἐν Πελοποννήσῳ διῃτώμην, ἡγεῖτο τῆς ̔Ελλάδος ἄνθρωπος οὐκ εἰδὼς τὰ ̔Ελλήνων, καὶ οὐδ' οἱ ̔́Ελληνές τι ἐκείνου ξυνίεσαν: ἔσφηλεν οὖν καὶ ἐσφάλη τὰ πλεῖστα, οἱ γὰρ ξύνεδροί τε καὶ κοινωνοὶ τῆς ἐν τοῖς δικαστηρίοις γνώμης ἐκαπήλευον τὰς δίκας διαλαβόντες τὸν ἡγεμόνα, ὥσπερ ἀνδράποδον. ταῦτά μοι, βασιλεῦ, παρέστη τήμερον, εἰ δέ τι καὶ ἕτερον ἐπὶ νοῦν ἔλθοι, πάλιν ξυνελευσόμεθα. νυνὶ δὲ τὰ προσήκοντα τῇ ἀρχῇ πρᾶττε, μὴ ἀργότερος τοῖς ὑπηκόοις δόξῃς.” 5.37. ὁ δὲ Εὐφράτης “τοῖς μὲν δεδογμένοις ξυγχωρῶ,” ἔφη “τί γὰρ ἂν πλέον μεταδιδάσκων πράττοιμι; φιλοσοφίαν δέ, ὦ βασιλεῦ, τουτὶ γὰρ λοιπὸν προσειρήσει, τὴν μὲν κατὰ φύσιν ἐπαίνει καὶ ἀσπάζου, τὴν δὲ θεοκλυτεῖν φάσκουσαν παραιτοῦ, καταψευδόμενοι γὰρ τοῦ θείου πολλὰ καὶ ἀνόητα ἡμᾶς ἐπαίρουσιν.” ταυτὶ μὲν πρὸς τὸν ̓Απολλώνιον αὐτῷ ἐλέγετο, ὁ δὲ οὐδὲν ἐπιστραφεὶς ἀπῄει μετὰ τῶν ἑαυτοῦ γνωρίμων, διανύσας τὴν σπουδήν: βουλομένου δὲ τοῦ Εὐφράτου θρασύτερόν τι περὶ αὐτοῦ λέγειν, ξυνῆκεν ὁ βασιλεὺς καὶ διακρουόμενος αὐτὸν “ἐσκαλεῖτε” ἔφη “τοὺς δεομένους τῆς ἀρχῆς καὶ ἀπολαβέτω ἡ βουλὴ τὸ ἑαυτῆς σχῆμα.” οὕτω μὲν δὴ ὁ Εὐφράτης ἔλαθε διαβαλὼν ἑαυτόν, καὶ γὰρ βάσκανός τε τῷ βασιλεῖ καὶ ὑβριστὴς ἔδοξε, καὶ τοὺς λόγους τοὺς ὑπὲρ τῆς δημοκρατίας οὐχ ὡς ἐγίγνωσκεν, εἰρηκώς, ἀλλ' ἐς ἀντιλογίαν τοῦ ̓Απολλωνίου δἰ ἃ περὶ τῆς ἀρχῆς ἐκείνῳ ἐδόκει: οὐ μὴν ἀπερρίπτει αὐτόν, οὐδὲ ἐπεδήλου τι ὀργῆς πρὸς ταῦτα. καὶ τὸν Δίωνα οὐκ ἐπῄνει μὲν ξυναράμενον αὐτῷ τῆς γνώμης, οὐ μὴν ἐπαύσατο ἀγαπῶν: ἐπίχαρίς τε γὰρ τὰς διαλέξεις ἐδόκει καὶ τὰς ἔριδας παρῃτεῖτο, ὥραν τε ἐπέφαινε τοῖς: λόγοις, οἵα τοῦ πρὸς τοῖς ἱεροῖς ἀτμοῦ ἐκπνεῖ, προσῆν δὲ αὐτῷ καὶ τὸ ἀποσχεδιάζειν ἄριστα ἀνθρώπων. τὸν δὲ ̓Απολλώνιον ὁ βασιλεὺς οὐκ ἠγάπα μόνον, ἀλλὰ καὶ ὑπέκειτο αὐτῷ διιόντι μὲν τὰ ἀρχαῖα, διηγουμένῳ δὲ τὸν ̓Ινδὸν Φραώτην ποταμούς τε ἀναγράφοντι καὶ θηρία, ὑφ' ὧν ἡ ̓Ινδικὴ οἰκεῖται, προλέγοντι δὲ καὶ ὁπόσα οἱ θεοὶ περὶ τῆς ἀρχῆς ἔφαινον. ἐξελαύνων δὲ τῆς Αἰγύπτου ξυνῳκισμένης τε καὶ νεαζούσης κοινωνὸν μὲν τῆς ὁδοῦ τὸν ̓Απολλώνιον ἐποιεῖτο, τῷ δὲ οὐκ ἐδόκει ταῦτα: Αἴγυπτόν τε γάρ, ὁπόση ἐστίν, οὔπω ἑωρακέναι τοῖς τε Γυμνοῖς οὔπω ἀφῖχθαι ἐς λόγον μάλα ἐσπουδακὼς σοφίᾳ ̓Ινδικῇ ἀντικρῖναι Αἰγυπτίαν. “οὐδὲ Νείλου” ἔφη “ἔπιον, ὅθεν ἄρχεται.” ξυνεὶς οὖν ὁ βασιλεύς, ὅτι ἐπ' Αἰθιοπίαν στέλλεται “ἡμῶν δὲ” ἔφη “οὐ μεμνήσῃ;” “νὴ Δί',” εἶπεν “ἢν βασιλεὺς ἀγαθὸς μένῃς καὶ σεαυτοῦ μνημονεύῃς.” | 1.8. Now Euxenus realized that he was attached to a lofty ideal, and asked him at what point he would begin it. Apollonius answered: At the point at which physicians begin, for they, by purging the bowels of their patients prevent some from being ill at all, and heal others. And having said this he declined to live upon a flesh diet, on the ground that it was unclean, and also that it made the mind gross; so he partook only of dried fruits and vegetables, for he said that all the fruits of the earth are clean. And of wine he said that it was a clean drink because it is yielded to men by so well-domesticated a plant as the vine; but he declared that it endangered the mental balance and system and darkened, as with mud, the ether which is in the soul. After then having thus purged his interior, he took to walking without shoes by way of adornment and clad himself in linen raiment, declining to wear any animal product; and he let his hair grow long and lived in the Temple. And the people round about the Temple were struck with admiration for him, and the god Asclepius one day said to the priest that he was delighted to have Apollonius as witness of his cures of the sick; and such was his reputation that the Cilicians themselves and the people all around flocked to Aegae to visit him. Hence the Cilician proverb: Whither runnest thou? Is it to see the stripling? Such was the saying that arose about him, and it gained the distinction of becoming a proverb. 1.10. One day he saw a flood of blood upon the altar, and there were victims laid out upon it, Egyptian bulls that had been sacrificed and great hogs, and some of them were being flayed and others were being cut up; and two gold vases had been dedicated set with jewels, the rarest and most beautiful that India can provide. So he went to the priest and said: What is all this; for someone is making a very handsome gift to the god? And the priest replied: You may rather be surprised at a man's offering all this without having first put up a prayer in our fane, and without having stayed with us as long as other people do, and without having gained his health from the god, and without obtaining all the things he came to ask for. For he appears to have come only yesterday, yet he is sacrificing on this lavish scale. And he declares that he will sacrifice more victims, and dedicate more gifts, if Asclepius will hearken to him. And he is one of the richest men in existence; at any rate he owns in Cilicia an estate bigger than all the Cilicians together possess. And he is supplicating the god to restore to him one of his eyes that has fallen out. But Apollonius fixed his eyes upon the ground, as he was accustomed to do in later life, and asked: What is his name? And when he heard it, he said: It seems to me, O Priest, that we ought not to welcome this fellow in the Temple: for he is some ruffian who has come here, and that he is afflicted in this way is due to some sinister reason: nay, his very conduct in sacrificing on such a magnificent scale before he has gained anything from the god is not that of a genuine votary, but rather of a man who is begging himself off for the penalty of some horrible and cruel deed. This was what Apollonius said: and Asclepius appeared to the priest by night, and said: Send away so and so at once with all his possessions, and let him keep them, for he deserves to lose the other eye as well. The priest accordingly made inquiries about the Cilician and learned that his wife by a former marriage borne a daughter, and he had fallen in love with the maiden and had seduced her, and was living with her in open sin. For the mother had surprised the two in bed, and had put out both her eyes and one of his by stabbing them with her brooch-pin. 1.11. AGAIN he inculcated the wise rule that in our sacrifices or dedications we should no go beyond the just mean, in the following way. On one occasion several people had flocked to the Temple, not long after the expulsion of the Cilician, and he took the occasion to ask the priest the following questions: Are then, he said, the gods just? Why, of course, most just, answered the priest. Well, and are they wise? And what, said the other, can be wiser than the godhead? But do they know the affairs of men, or are they without experience of them? Why, said the other, this is just the point in which the gods excel mankind, for the latter, because of their frailty, do not understand their own concerns, whereas the gods have the privilege of understanding the affairs both of men and of themselves. All your answers, said Apollonius, are excellent, O Priest, and very true. Since then, they know everything, it appears to me that a person who comes to the house of God and has a good conscience, should put up the following prayer: “O ye gods, grant unto me that which I deserve.' For, he went on, the holy, O Priest, surely deserve to receive blessings, and the wicked the contrary. Therefore the gods, as they are beneficent, if they find anyone who is healthy and whole and unscarred by vice, will send him on his way, surely, after crowning him, not with golden crowns, but with all sorts of blessings; but if they find a man branded with sin and utterly corrupt, they will hand him over and leave him to justice, after inflicting their wrath upon him all the more, because he dared to invade their Temple without being pure. And at the same moment he looked towards Asclepius, and said: O Asclepius, the philosophy you teach is secret and congenial to yourself, in that you suffer not the wicked to come hither, not even if they pour into your lap all the wealth of India and Sardes. For it is not out of reverence for the divinity that they sacrifice these victims and suspend these offerings, but in order to purchase a verdict, which you will not concede to them in your perfect justice. And much similar wisdom he delivered himself of in this Temple, while he was still a youth. 2.37. And more than this, as a faculty of divination by means of dreams, which is the divines and most godlike of human faculties, the soul detects the truth all the more easily when it is not muddied by wine, but accepts the message unstained and scans it carefully. Anyhow, the explains of dreams and visions, those whom the poets call interpreters of dreams, will never undertake to explain any vision to anyone without having first asked the time when it was seen. For if it was at dawn and in the sleep of morning tide, they calculate its meaning on the assumption that the soul is then in a condition to divine soundly and healthily, because by then it has cleansed itself of the stains of wine. But if the vision was seen in the first sleep or at midnight, when the soul is still immersed in the lees of wine and muddied thereby, they decline to make any suggestions, and they are wise. And that the gods also are of this opinion, and that they commit the faculty of oracular response to souls which are sober, I will clearly show. There was, O king, a seer among the Greeks called Amphiaros. I know, said the other; for you allude, I imagine, to the son of Oecles, who was swallowed up alive by the earth on his way back from Thebes. This man, O king, said Apollonius, still divines in Attica, inducing dreams in those who consult him, and the priests take a man who wishes to consult him, and they prevent his eating for one day, and from drinking wine for three, in order that he may imbibe the oracles with his soul in a condition of utter transparency. But if wine were a good drug of sleep, then the wise Amphiaros would have bidden his votaries to adopt the opposite regimen, and would have had them carried into his shrine as full of wine as leather flagons. And I could mention many oracles, held in repute by Greeks and barbarians alike, where the priest utters his responses from the tripod after imbibing water and not wine. So you may consider me also as a fit vehicle of the god, O king, along with all who drink water. For we are rapt by the nymphs and are bacchantic revelers in sobriety. Well, then, said the king, you must make me too, O Apollonius, a member of your religious brotherhood. I would do so, said the other, provided only you will not be esteemed vulgar and held cheap by your subjects. For in the case of a king a philosophy that is at once moderate and indulgent makes a good mixture, as is seen in your own case; but an excess of rigor and severity would seem vulgar, O king, and beneath your august station; and, what is more, it might be construed by the envious as due to pride. 3.41. BOTH Apollonius and Damis then took part in the interviews devoted to abstract discussions; not so with the conversations devoted to occult themes, in which they pondered the nature of astronomy or divination, and considered the problem of foreknowledge, and handled the problems of sacrifice and of the invocations in which the gods take pleasure. In these Damis says that Apollonius alone partook of the philosophic discussion together with Iarchas, and that Apollonius embodied the results in four books concerning the divination by the stars, a work which Moeragenes has mentioned. And Damis says that he composed a work on the way to offer sacrifice to the several gods in a manner pleasing to them. Not only then do I regard the work on the science of the stars and the whole subject of such divination as transcending human nature, but I do not even know if anyone has these gifts; but I found the treatise on sacrifices in several cities, and in the houses of several learned men; moreover, if anyone should translate [ 1] it, he would find it to be a grave and dignified composition, and one that rings of the author's personality. And Damis says thatIarchas gave seven rings to Apollonius named after the seven stars, and that Apollonius wore each of these in turn on the day of the week which bore its name. 5.33. While Apollonius spoke, Euphrates concealed the jealousy he already felt of one whose utterances clearly interested the emperor hardly less than those of an oracular shrine interest those who repair to it for guidance. But now at last his feelings overcame him, and, raising his voice above its usual pitch, he cried: We must not flatter men's impulses, nor allow ourselves to be carried away against our better judgment by men of unbridled ambition; but we should rather, if we are enamored of wisdom, recall them to the sober facts of life. Here is a policy about the very expediency of which we should first calmly deliberate, and yet you would have us prescribe a way of executing it, before you know if the measures under discussion are desirable. For myself, I quite approve of the deposition of Vitellius, whom I know to be a ruffian drunk with every sort of profligacy; nevertheless, although I know you to be a worthy man and of pre-eminent nobility of character, I deny that you ought to undertake the correction of Vitellius without first establishing an ideal for yourself. I need not instruct you in the excesses chargeable to monarchy as such, for you have yourself described them; but this I would have you recognize, that whereas youth leaping into the tyrant's saddle does but obey its own instincts — for playing the tyrant comes natural to young men as wine or women, and we cannot reproach a young man merely for making himself a tyrant, unless in pursuit of his role he shows himself a murderer, a ruffian, or a debauchee — on the other hand when an old man makes himself a tyrant, the first thing we blame in him is that he ever nursed such an ambition. It is no use his showing himself an example of humanity and moderation, for of these qualities we shall give the credit not to himself, but to his age and mature training. And men will believe that he nursed the ambition long before, when he was still a stripling, only that he failed to realize it; and such failures are partly attributed to ill luck, partly to pusillanimity. I mean that he will be thought to have renounced his dream of becoming a tyrant, because he distrusted his own star, or that he stood aside and made way for another who entertained the same ambition and whose superior manliness was dreaded. As for the count of ill luck, I may dismiss it; but as for that of cowardice, how can you avoid it? How escape the reproach of having been afraid of Nero, the most cowardly and supine of rulers? Look at the revolt against him planned by Vindex, you surely were the man of the hour, its natural leader, not he! For you had an army at your back, and the forces you were leading against the Jews, would they not have been more suitably employed in chastising Nero? For the Jews have long been in revolt not only against the Romans, but against humanity; and a race that has made its own a life apart and irreconcilable, that cannot share with the rest of mankind in the pleasures of the table nor join in their libations or prayers or sacrifices, are separated from ourselves by a greater gulf than divides us from Susa or Bactra or the more distant Indies. What sense then or reason was there in chastising them for revolting from us, whom we had better have never annexed? As for Nero, who would not have prayed with his own hand to slay a man well-nigh drunk with human blood, singing as he sat amidst the hecatombs of his victims? I confess that I ever pricked up my ears when any messenger from yonder brought tidings of yourself, and told us how in one hand battle you had slain thirty thousand Jews and in the next fifty thousand. In such cases I would take the courier aside and ask him: “But what of the great man? Will he not rise to higher things than this?' Since then you have discovered in Vitellius an image and ape of Nero, and are turning your arms against him, persist in the policy you have embraced, for it too is a noble one, only let its sequel be noble too. You know how dear to the Romans are the popular institutions, and how nearly all their conquests were won under a free polity. Put then an end to monarchy, of which you have repeated to us so evil a record; and bestow upon Romans a popular government, and on yourself the glory of inaugurating for them a reign of liberty. [ 1] 5.35. There followed a spell of silence during which the emperor's countece betrayed contending emotions; for though he was an absolute ruler both in title and fact, it looked as if they were trying to divert him from his resolution to remain such; and accordingly Apollonius remarked: It seems to me you are mistaken in trying to cancel a monarchical policy when it is already a foregone conclusion; and that you indulge a garrulity as childish as it is in such a crisis idle. Were it I that had stepped into such a position of influence as he has, and were I, when taking counsel about what good I could do to the world, treated to such advice as you now give, your arguments would carry some force, for philosophic aphorisms might amend the philosophically-minded of your listeners; but as it is a consul and a man accustomed to rule, whom you pretend to advise, one moreover over whom ruin impends if he fall from power, need we carp, if instead of rejecting the gifts of fortune, he welcomes them when they come, and only deliberates how to make a discreet use of what is his own? Let us take a similar case. Suppose we saw an athlete well endowed with courage and stature, and by his well-knit frame marked out as a winner in the Olympic contest, suppose we approached him when he was already on his way thither from Arcadia, and, while encouraging him to face his rivals, yet insisted that, in the event of his winning the prize, he must not allow himself to be proclaimed the victor, nor consent to wear the wreath of wild olive — should we not be set down as imbeciles, mocking at another's labors? Similarly when we regard the eminent man before us, and think of the enormous army at his disposal, of the glint of their brazen arms, of his clouds of cavalry, of his own personal qualities, of his generosity, self-restraint, of his fitness to attain his object — ought we not to send him forward on the path that leads to his goal, with favoring encouragement, and with more auspicious pledges for his future than these you have recorded? For there is another thing you have forgotten, that he is the father of two sons who are already in the command of armies, and whose deepest enmity he will incur if he does not bequeath the empire to them. Is he not confronted by the alternative of embroiling himself in hostilities with his own family? If however he accepts the throne, he will have the devoted service of his own children, they will lean on him and he on them, using them as his bodyguard, and, by Zeus, as a bodyguard not hired by money, nor levied by force nor feigning loyalty with their faces only, but attached to him by bonds of natural instinct and true affection.For myself I care little about constitutions, seeing that my life is governed by the Gods; but I do not like to see the human flock perish for want of a shepherd at once just and moderate. For just as a single man pre-eminent in virtue transforms a democracy into the guise of a government of a single man who is the best; so the government of one man, of it provides all round for the welfare of the community, is popular government. You did not, we are told, help to depose Nero. And did you, Euphrates, or you, Dion? Did I myself? However, no one finds fault with us for that, nor regards us as cowardly, because, after philosophers have destroyed a thousand tyrannies, we have missed the glory of string a blow for liberty. Not but that, as regards myself, I did take the field against Nero, and besides frequent aspersions in my lectures assailed his cut-throat Tigellinus to his face; and the aid I rendered to Vindex in the western half of the empire was, I hardly need say, in the nature of a redoubt raised against Nero. But I should not on that account claim for myself the honor of having pulled down that tyrant, any more than I should regard yourselves as falling short of the philosopher's ideal of courage and constancy, because you did nothing of the sort. For a man then of philosophic habit it is enough that he should say what he really thinks; but he will, I imagine, take care not to talk like a fool or a madman. For a consul, on the other hand, who designs to depose a tyrant, the first requisite is plenty of deliberation, with a view to conceal his plans till they are ripe for action; and the second is a suitable pretense to save him from the reproach of breaking his oath. For before he dreams of resorting to arms against the man who appointed him general and whose welfare he swore to safeguard in the council-chamber and on the field, he must surely in self-defense furnish heaven with proof that he perjures himself in the cause of religion. He will also need many friends, if he is not to approach the enterprise unfenced and unfortified, and also all the money he can get so as to be able to win over the men in power, the more so as he attacks a man who commands the resources of the entire earth. All this demands no end of care, no end of time. And you may take all this as you like, for we are not called upon to sit in judgment on ambitions which he may possibly have entertained, but in which fortune resolved to second him, ere ever he came to fight for them. What answer, however, will you make to the following proposition? Here is one who yesterday assumed the throne, who accepted the crown offered by the cities here in the temples around us, whose rescripts are as brilliant as they are ungrudging: do you bid him issue a proclamation today to the effect that for the future he retires into private life, and only assumed the reigns of government in an access of madness? As, if he carries through the policy on which he is resolved, he will confirm the loyalty of the guards relying on whom he first entertained it; so, if he falters and departs from it, he will find an enemy in everyone whom from that moment he must mistrust. 5.36. Theemperor listened gladly to the above and remarked: If you were the tet of my breast, you could not more accurately report my inmost thoughts. “tis yourself then I will follow, for every word which falls from your lips I regard as inspired; therefore instruct me, I pray, in all the duties of a good king. Apollonius answered: You ask of me a lore which cannot be imparted by any teacher; for kingship is at once the greatest of human attainments, and not to be taught. However, I will mention you all the things which, if you do them, you will in my opinion do wisely. Look not on that which is laid by as wealth — for how is it better than so much sand drifted no matter whence — nor on what flows into your coffers from populations racked by the tax-gatherer, for gold lacks luster and is mere dross, if it be wrung from men's tears; you will make better use of your wealth than every sovereign did if you employ it in succoring the poor, at the same time that you render their wealth secure for the rich. Tremble before the very absoluteness of your prerogative, for so you will exercise it with the greater moderation. Mow not down the loftier stalks which overtop the rest, for this maxim of Aristotle's is unjust; but try rather to pluck disaffection out of men's hearts, as you would tares out of your cornfields; and inspire awe of yourself in revolutionists less by actual punishment than by showing them that they will not go unpunished. Let the law govern you as well as them, O king; for you will be all the wiser as a legislator for so holding the laws in respect. Reverence the gods more than ever before, for you have received great blessings at their hands and have still great ones to pray for. In what appertains to your prerogative, act as a sovereign; in what to your own person, as a private citizen. About dice and drink and dissipation and the necessity of abhorring these vices, why need I tender you any advice, who, they say, never approved of them even in youth. You have, my sovereign, two sons, both, they say, of generous disposition. Let them before all obey your authority, for their faults will be charged to your account. Let your disciplining of them even proceed the to length of threatening not to bequeath them your throne, unless they remain good men and honest; otherwise they will be prone to regard it not as a reward of excellence so much as a mere heritage. As for the pleasures which have made of Rome their home and residence — and they are many — I would advise you, my sovereign, to use much discretion in suppressing them; for it is not easy to convert an entire people on a sudden to wisdom and temperance; but you must feel your way and instill order and rhythm in their characters step by step, partly by open, partly by secret correction. Let us put an end to pride and luxury on the part of the freedmen and slaves whom your high position assigns to you, by accustoming them to think all the more humbly of themselves, because their master is so powerful. There remains only one topic to address you on; it concerns the governors sent out to rule the provinces. of those you will yourself select, I need say nothing, for I am sure you will assign commands by merit; I only refer to those who will acquire them by lot. In their case too, I maintain, those only should be sent out to the various provinces so obtained who are in sympathy, so far as the system of appointing by lot allows of it, with the populations they will rule. I mean, that over Hellenes should be set men who can speak Greek, and Romans over those who speak that language or dialects allied to it. I will tell you what made me think of this. During the period in which I lived in the Peloponnese Hellas was governed by a man who knew as little of the Hellenes and their tongue as they understood of his. What was the result? He was in his mistakes as much sinned against as sinner, for his assessors and those who shared with him judicial authority trafficked in justice, and abused his authority as if he had been not their governor but their slave. This, my sovereign, is all that occurs to me today; but if anything else should come into my mind, we can hold another interview. So now apply yourself to the duties of your throne, lest your subjects accuse you of indolence. 5.37. Euphrates declared his assent to all these conclusions, For, said he, what can I gain by continuing to oppose such teaching? But, O my sovereign, as henceforth we must address you, I have only one thing left to say, and that is that while you approve and countece that philosophy which accords with nature, you should have nothing to do with that which affects a secret intercourse with the gods, for we are easily puffed up by the many absurdities this lying philosophy falsely ascribes to providence. The above remark was aimed at Apollonius, who, however, without paying any attention to it, departed with his companions as soon as he had ended his discourses. And Euphrates would have taken further liberties with his character, only the emperor noticed it and put him aside by saying: Call in those who have business with the government, and let my council resume its usual form.Thus Euphrates failed to see that he only prejudiced himself, and gained with the emperor the reputation of being a jealous and insolent fellow, who aired these sentiments in favor of democracy, not because he really entertained them, but only by way of contradicting the opinions Apollonius held in regard to the empire. Notwithstanding, the emperor did not cast him off or shew any resentment at his opinions. As for Dion, he did not cease to be fond of him, though he regretted his seconding the opinions of Euphrates. For Dion was a delightful conversationalist and always declined to quarrel. He moreover imparted to his discourses that sort of charm which exhales from the perfumes at a sacrifice; and he had also, better than any living man, the talent of extempore oratory. Apollonius the emperor nor merely loved for his own sake, but was ever ready to listen to his accounts of antiquity, to his descriptions of the Indian Phraotes, and to his graphic stories of the rivers of India, and of the animals that inhabit it; above all to the forecasts and revelations imparted to him by the gods concerning the future of the empire. On quitting Egypt, after settling and rejuvenating the country, he invited Apollonius to share his voyage; but the latter declined, on the ground that he had not yet visited or conversed with the naked sages of that land, whose wisdom he was very anxious to compare with that of India. Nor, he added, have I drunk of the sources of the Nile. The emperor understood that he was about to set out for Ethiopia and said: Will you not bear me in mind? I will indeed, replied the sage, if you continue to be a good sovereign and mindful of yourself. |
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| 317. Minucius Felix, Octavius, a b c d\n0 9.2 9.2 9 2\n1 '19.14 '19.14 '19 14\n2 '8.14 '8.14 '8 14\n3 '9 '9 '9 None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 21, 74 |
| 318. Philostratus The Athenian, Lives of The Sophists, a b c d\n0 611 611 611 None\n1 '1.488 '1.488 '1 488\n2 '1.487 '1.487 '1 487\n3 '1.524 '1.524 '1 524\n4 '2.552 '2.552 '2 552\n5 '2.563 '2.563 '2 563 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 |
| 319. Anon., Acts of Peter, 13, 15, 19, 21-22, 25-28, 3, 30, 34, 4, 41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 5 |
| 320. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 3.4 3.4 3 4\n1 6.44 6.44 6 44\n2 4.4 4.4 4 4\n3 '10.28 '10.28 '10 28\n4 '3.7.1 '3.7.1 '3 7\n5 '12.27 '12.27 '12 27\n6 '10.31 '10.31 '10 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 62 |
321. Anon., Acts of John, 100, 102, 19-29, 37-47, 87-99, 101 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184 | 101. Nothing, therefore, of the things which they will say of me have I suffered: nay, that suffering also which I showed unto thee and the rest in the dance, I will that it be called a mystery. For what thou art, thou seest, for I showed it thee; but what I am I alone know, and no man else. Suffer me then to keep that which is mine, and that which is thine behold thou through me, and behold me in truth, that I am, not what I said, but what thou art able to know, because thou art akin thereto. Thou hearest that I suffered, yet did I not suffer; that I suffered not, yet did I suffer; that I was pierced, yet I was not smitten; hanged, and I was not hanged; that blood flowed from me, and it flowed not; and, in a word, what they say of me, that befell me not, but what they say not, that did I suffer. Now what those things are I signify unto thee, for I know that thou wilt understand. Perceive thou therefore in me the praising (al. slaying al. rest) of the (or a) Word (Logos), the piercing of the Word, the blood of the Word, the wound of the Word, the hanging up of the Word, the suffering of the Word, the nailing (fixing) of the Word, the death of the Word. And so speak I, separating off the manhood. Perceive thou therefore in the first place of the Word; then shalt thou perceive the Lord, and in the third place the man, and what he hath suffered. |
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| 322. Anon., Acts of Andrew And Matthias, 49 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167 |
323. Lucian, Philosophies For Sale, '10, '11, '14, '20, '7, '8, 11, 44145, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 215 | 8. SECOND D: Tell me, good fellow, where do you come from? DIO: Everywhere. SECOND D: What does that mean? DIO: It means that I am a citizen of the world. SECOND D: And your model? DIO: Heracles. SECOND D: Then why no lion's-skin? You have the orthodox club. DIO: My cloak is my lion's-skin. Like Heracles, I live in a state of warfare, and my enemy is Pleasure; but unlike him I am a volunteer. My purpose is to purify humanity. SECOND D: A noble purpose. Now what do I understand to be your strong subject? What is your profession? DIO: The liberation of humanity, and the treatment of the passions. In short, I am the prophet of Truth and Candour. SECOND D: Well, prophet; and if I buy you, how shall you handle my case? |
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| 324. Lucian, Toxaris Or Friendship, 34.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 185 |
| 325. Lucian, Timon, '28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, mild •cynics/cynicism, superiority Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 156 |
| 326. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '12.1 '12.1 '12 1\n1 '12 '12 '12 None\n2 '19.2 '19.2 '19 2\n3 '29.1 '29.1 '29 1\n4 '11.3 '11.3 '11 3\n5 '3 '3 '3 None\n6 '1.4 '1.4 '1 4\n7 '2.1 '2.1 '2 1\n8 '7.1 '7.1 '7 1\n9 '2.3 '2.3 '2 3\n10 '2.4 '2.4 '2 4\n11 '5.1 '5.1 '5 1\n12 '19.1 '19.1 '19 1\n13 '24.1 '24.1 '24 1\n14 '6.2 '6.2 '6 2\n15 '8.1 '8.1 '8 1\n16 '9 '9 '9 None\n17 '9.1 '9.1 '9 1\n18 9.1 9.1 9 1\n19 9.2 9.2 9 2\n20 '11.1 '11.1 '11 1\n21 '7.2 '7.2 '7 2\n22 '13.1 '13.1 '13 1\n23 '15.1 '15.1 '15 1\n24 '17.1 '17.1 '17 1\n25 '18.1 '18.1 '18 1\n26 '23.5 '23.5 '23 5\n27 '26.4 '26.4 '26 4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 832 |
| 327. Justin, First Apology, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, '46, '1.1, '21.2, '53.1, 62, 59, 43, 39.3.4, 28.2.3, 12.5, 4, 18, 46, 13, 6.1, 5.4, 5.3, 02-Apr (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 255 |
328. Lucian, Parliament of The Gods, a b c d\n0 13 13 13 None\n1 12 12 12 None\n2 8 8 8 None\n3 9 9 9 None\n4 1.3 1.3 1 3\n5 '1.1 '1.1 '1 1\n6 '6 '6 '6 None\n7 '4 '4 '4 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187 | 13. But I have also observed with considerable amusement the introduction of various strange names, denoting persons who neither have nor could conceivably have any existence among us. Show me this Virtue of whom we hear so much; show me Nature, and Destiny, and Fortune, if they are anything more than unsubstantial names, the vain imaginings of some philosopher's empty head. Yet these flimsy personifications have so far gained upon the weak intelligences of mankind, that not a man will now sacrifice to us, knowing that though he should present us with a myriad of hecatombs, Fortune will none the less work out that destiny which has been appointed for each man from the beginning. I should take it kindly of you, sir, if you would tell me whether you have ever seen Virtue or Fortune or Destiny anywhere? I know that you must have heard of them often enough, from the philosophers, unless your ears are deaf enough to be proof against their bawlings. Much more might be said: but I forbear. I perceive that the public indignation has already risen to hissing point; especially in those quarters in which my plain truths have told home. In conclusion, sir, I have drawn up a bill dealing with this subject; |
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| 329. Theophilus, To Autolycus, a b c d\n0 '3.9.15 '3.9.15 '3 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 180 |
330. Irenaeus, Refutation of All Heresies, 1.6.3, 1.13, 1.25, 1.27, 1.28.1, 2.14.5, 2.26, 3.23.8, 5.33.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256, 289, 319; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 160| 1.13. 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. | 1.6.3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her [pretended] brother. 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.13. But there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means.,Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.,It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me [the gift of] Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.,But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their feasts to play at drawing lots, and [in accordance with the lot] to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well- compacted faith which they received at first through the Church.,Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician.,Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.,Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge. 1.25. Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was stedfast and pure, he perfectly remembered those things which he had witnessed within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it he might escape from the creators of the world; and they say that it, after passing through them all, and remaining in all points free, ascended again to him, and to the powers, which in the same way embraced like things to itself. They further declare, that the soul of Jesus, although educated in the practices of the Jews, regarded these with contempt, and that for this reason he was endowed with faculties, by means of which he destroyed those passions which dwelt in men as a punishment [for their sins].,The soul, therefore, which is like that of Christ can despise those rulers who were the creators of the world, and, in like manner, receives power for accomplishing the same results. This idea has raised them to such a pitch of pride, that some of them declare themselves similar to Jesus; while others, still more mighty, maintain that they are superior to his disciples, such as Peter and Paul, and the rest of the apostles, whom they consider to be in no respect inferior to Jesus. For their souls, descending from the same sphere as his, and therefore despising in like manner the creators of the world, are deemed worthy of the same power, and again depart to the same place. But if any one shall have despised the things in this world more than he did, he thus proves himself superior to him.,They practise also magical arts and incantations; philters, also, and love-potions; and have recourse to familiar spirits, dream-sending demons, and other abominations, declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it. These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all, who have in fact no fellowship with them, either in doctrine or in morals, or in our daily conduct. But they lead a licentious life, and, to conceal their impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just," when they receive from God a recompense suited to their works.,So unbridled is their madness, that they declare they have in their power all things which are irreligious and impious, and are at liberty to practise them; for they maintain that things are evil or good, simply in virtue of human opinion. They deem it necessary, therefore, that by means of transmigration from body to body, souls should have experience of every kind of life as well as every kind of action (unless, indeed, by a single incarnation, one may be able to prevent any need for others, by once for all, and with equal completeness, doing all those things which we dare not either speak or hear of, nay, which we must not even conceive in our thoughts, nor think credible, if any such thing is mooted among those persons who are our fellow-citizens), in order that, as their writings express it, their souls, having made trial of every kind of life, may, at their departure, not be wanting in any particular. It is necessary to insist upon this, lest, on account of some one thing being still wanting to their deliverance, they should be compelled once more to become incarnate. They affirm that for this reason Jesus spoke the following parable:--"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing." They also declare the "adversary" is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is "the prison." Again, they interpret these expressions, "Thou shalt not go out thence until thou pay the very last farthing," as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut in the body.,And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing them to be such. And in their writings we read as follows, the interpretation which they give [of their views], declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men-- some good and some evil, there being nothing really evil by nature.,Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under [the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles. 1.27. Cerdo was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession from the apostles downwards. He taught that the God proclaimed by the law and the prophets was not the Father of our Lord Jesus Christ. For the former was known, but the latter unknown; while the one also was righteous, but the other benevolent.,Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judaea in the times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar, was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it. In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord.,Salvation will be the attainment only of those souls which had learned his doctrine; while the body, as having been taken from the earth, is incapable of sharing in salvation. In addition to his blasphemy against God Himself, he advanced this also, truly speaking as with the mouth of the devil, and saying all things in direct opposition to the truth,--that Cain, and those like him, and the Sodomites, and the Egyptians, and others like them, and, in fine, all the nations who walked in all sorts of abomination, were saved by the Lord, on His descending into Hades, and on their running unto Him, and that they welcomed Him into their kingdom. But the serpent which was in Marcion declared that Abel, and Enoch, and Noah, and those other righteous men who sprang from the patriarch Abraham, with all the prophets, and those who were pleasing to God, did not partake in salvation. For since these men, he says, knew that their God was constantly tempting them, so now they suspected that He was tempting them, and did not run to Jesus, or believe His announcement: and for this reason he declared that their souls remained in Hades.,But since this man is the only one who has dared openly to mutilate the Scriptures, and unblushingly above all others to inveigh against God, I purpose specially to refute him, convicting him out of his own writings; and, with the help of God, I shall overthrow him out of those discourses of the Lord and the apostles, which are of authority with him, and of which he makes use. At present, however, I have simply been led to mention him, that thou mightest know that all those who in any way corrupt the truth, and injuriously affect the preaching of the Church, are the disciples and successors of Simon Magus of Samaria. Although they do not confess the name of their master, in order all the more to seduce others, yet they do teach his doctrines. They set forth, indeed, the name of Christ Jesus as a sort of lure, but in various ways they introduce the impieties of Simon; and thus they destroy multitudes, wickedly disseminating their own doctrines by the use of a good name, and, through means of its sweetness and beauty, extending to their hearers the bitter and maligt poison of the serpent, the great author of apostasy? 1.28.1. Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself. 2.14.5. Moreover, as to their saying that the Saviour was formed out of all the AEons, by every one of them depositing, so to speak, in Him his own special flower, they bring forward nothing new that may not be found in the Pandora of Hesiod. For what he says respecting her, these men insinuate concerning the Saviour, bringing Him before us as Pandoros (All-gifted), as if each of the AEons had bestowed on Him what He possessed in the greatest perfection. Again, their opinion as to the indifference of [eating of] meats and other actions, and as to their thinking that, from the nobility of their nature, they can in no degree at all contract pollution, whatever they eat or perform, they have derived it from the Cynics, since they do in fact belong to the same society as do these [philosophers]. They also strive to transfer to [the treatment of matters of] faith that hairsplitting and subtle mode of handling questions which is, in fact, a copying of Aristotle. 2.26. It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth:" not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, "Knowledge puffeth up, but love edifieth." Now there can be no greater conceit than this, that any one should imagine he is better and more perfect than He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledge whatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except [the knowledge of] Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety.,For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that "even the hairs of your head are all numbered," set about inquiring into the number of hairs on each one's head, and endeavour to search out the reason on account of which one man has so many, and another so many, since all have not an equal number, but many thousands upon thousands are to be found with still varying numbers, on this account that some have larger and others smaller heads, some have bushy heads of hair, others thin, and others scarcely any hair at all,-- and then those who imagine that they have discovered the number of the hairs, should endeavour to apply that for the commendation of their own sect which they have conceived? Or again, if any one should, because of this expression which occurs in the Gospel, "Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father," take occasion to reckon up the number of sparrows caught daily, whether over all the world or in some particular district, and to make inquiry as to the reason of so many having been captured yesterday, so many the day before, and so many again on this day, and should then join on the number of sparrows to his [particular] hypothesis, would he not in that case mislead himself altogether, and drive into absolute insanity those that agreed with him, since men are always eager in such matters to be thought to have discovered something more extraordinary than their masters?,But if any one should ask us whether every number of all the things which have been made, and which are made, is known to God, and whether every one of these [numbers] has, according to His providence, received that special amount which it contains; and on our agreeing that such is the case, and acknowledging that not one of the things which have been, or are, or shall be made, escapes the knowledge of God, but that through His providence every one of them has obtained its nature, and rank, and number, and special quantity, and that nothing whatever either has been or is produced in vain or accidentally, but with exceeding suitability [to the purpose intended], and in the exercise of transcendent knowledge, and that it was an admirable and truly divine intellect which could both distinguish and bring forth the proper causes of such a system: if, [I say,] any one, on obtaining our adherence and consent to this, should proceed to reckon up the sand and pebbles of the earth, yea also the waves of the sea and the stars of heaven, and should endeavour to think out the causes of the number which he imagines himself to have discovered, would not his labour be in vain, and would not such a man be justly declared mad, and destitute of reason, by all possessed of common sense? And the more he occupied himself beyond others in questions of this kind, and the more he imagines himself to find out beyond others, styling them unskilful, ignorant, and animal beings, because they do not enter into his so useless labour, the more is he [in reality] insane, foolish, struck as it were with a thunderbolt, since indeed he does in no one point own himself inferior to God; but, by the knowledge which he imagines himself to have discovered, he changes God Himself, and exalts his own opinion above the greatness of the Creator. 3.23.8. All therefore speak falsely who disallow his (Adam's) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. For if it has not been found, the whole human race is still held in a state of perdition. False, therefore, is that, man who first started this idea, or rather, this ignorance and blindness--Tatian. As I have already indicated, this man entangled himself with all the heretics. This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity. he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often [made use of] by Paul: "In Adam we all die;" ignorant, however, that "where sin abounded, grace did much more abound." Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy. But he did not know God's power. Thus also do those who disallow Adam's salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death. 5.33.4. And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, 'They who shall come to these [times] shall see.'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions? |
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331. Tatian, Oration To The Greeks, a b c d\n0 25 25 25 None\n1 10 10 10 None\n2 '42 '42 '42 None\n3 32 32 32 None\n4 31 31 31 None\n5 '3.2 '3.2 '3 2\n6 '19 '19 '19 None\n7 '26.3 '26.3 '26 3\n8 '25 '25 '25 None\n9 '25.1 '25.1 '25 1\n10 '19.2 '19.2 '19 2\n11 '3.3 '3.3 '3 3\n12 '2.1 '2.1 '2 1\n13 28 28 28 None\n14 8 8 8 None\n15 29 29 29 None\n16 37 37 37 None\n17 24 24 24 None\n18 9 9 9 None\n19 30 30 30 None\n20 36 36 36 None\n21 4 4 4 None\n22 25.2 25.2 25 2\n23 25.3 25.3 25 3\n24 26 26 26 None\n25 27 27 27 None\n26 33 33 33 None\n27 34 34 34 None\n28 35 35 35 None\n29 20 20 20 None\n30 11 11 11 None\n31 25.1 25.1 25 1\n32 427 427 427 None\n33 12.5 12.5 12 5\n34 17 17 17 None\n35 33.1 33.1 33 1\n36 33.2 33.2 33 2\n37 42.1 42.1 42 1\n38 3 3 3 None\n39 2 2 2 None\n40 1 1 1 None\n41 22 22 22 None\n42 19 19 19 None\n43 18 18 18 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183; Wolfsdorf, Early Greek Ethics (2020) 669 | 25. What great and wonderful things have your philosophers effected? They leave uncovered one of their shoulders; they let their hair grow long; they cultivate their beards; their nails are like the claws of wild beasts. Though they say that they want nothing, yet, like Proteus, they need a currier for their wallet, and a weaver for their mantle, and a wood-cutter for their staff, and the rich, and a cook also for their gluttony. O man competing with the dog, you know not God, and so have turned to the imitation of an irrational animal. You cry out in public with an assumption of authority, and take upon you to avenge your own self; and if you receive nothing, you indulge in abuse, and philosophy is with you the art of getting money. You follow the doctrines of Plato, and a disciple of Epicurus lifts up his voice to oppose you. Again, you wish to be a disciple of Aristotle, and a follower of Democritus rails at you. Pythagoras says that he was Euphorbus, and he is the heir of the doctrine of Pherecydes; but Aristotle impugns the immortality of the soul. You who receive from your predecessors doctrines which clash with one another, you the inharmonious, are fighting against the harmonious. One of you asserts that God is body, but I assert that He is without body; that the world is indestructible, but I say that it is to be destroyed; that a conflagration will take place at various times, but I say that it will come to pass once for all; that Minos and Rhadamanthus are judges, but I say that God Himself is Judge; that the soul alone is endowed with immortality, but I say that the flesh also is endowed with it. What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh — they among you who assert such a thing have been suborned as false witnesses; it is among you that Pelops is made a supper for the gods, although beloved by Poseidon, and Kronos devours his children, and Zeus swallows Metis. |
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| 332. Tertullian, To The Heathen, a b c d\n0 '2.2 '2.2 '2 2\n1 '2.14 '2.14 '2 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 611 |
333. Tertullian, Apology, 39.8-39.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 21, 74| 39.8. homines, quia mali fratres. 39.9. expaverint veritatis. Sed eo fortasse minus legitimi existimamur, quia nulla de nostra fraternitate tragoedia exclamat, vel quia ex substantia familiari fratres sumus, quae penes vos fere dirimit fraternitatem. 39.10. | |
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| 334. Tertullian, On The Soul, '20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 197 |
335. Tertullian, On The Crown, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 214 | 15. Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, I will give a crown of life. Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle 2 Timothy 4:8 feels so justly confident has been laid up for him. The angel Revelation 6:2 also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another Revelation 10:1 is adorned with an encircling rainbow (as it were in its fair colors)- a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fullness rested - a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, you fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away - if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. < |
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| 336. Tertullian, On The Pallium, 4.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics, cynicism Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 165 |
| 337. Hierocles Stoicus, , 1.37-7.50 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 142 |
| 338. Tertullian, Prescription Against Heretics, 40-41, 7, 6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283 |
| 339. Tertullian, The Soul'S Testimony, 1.6-1.7, 2.1, 2.6, 39.1-39.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 266 |
| 340. Hermas, Mandates, a b c d\n0 '11.3 '11.3 '11 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 222 |
341. Heliodorus, Ethiopian Story, 6.14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christ/jesus, and cynics, as lawgiver Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 21 | 6.14. After they had learned to play their parts, jesting one at the other and saying how well their garb suited, and had besought the god who had their affairs in charge that he would be content with that which was past and suffer their evil luck to proceed no further, they went to Bessa; where, hoping to find Theagenes and Thyamis, they failed of their purpose. For coming near to Bessa about sunset they beheld a great slaughter of men lately made, of whom the most were Persians, as might easily be known by their armour, and a few of those that dwelt there also. They might conjecture there had been a battle, but they knew not who the parties were that had fought. They ranged about the dead bodies, looking to see if any of their friends were slain — for hearts in fear, careful for what they love best, do oftentimes expect the worst — until at last they saw an old woman who lay upon the dead body of one of the countrymen and wailed wonderfully. They determined therefore, if they could, to inquire somewhat of her; and so, coming to her, attempted at first to comfort her and appease her great sorrow. Which done, they asked for whom she lamented and what battle had been there — Calasiris talking to her in the Egyptian tongue — and she told them all in few words: that she sorrowed for her son, and came of purpose to these dead bodies that some armed man might run on her and kill her; and in the meantime she would do such rites to her son as she was able with tears and lamentations. As touching the battle she told them thus: 'There was a strange young man, of goodly stature and of excellent beauty, carried to Memphis to Oroondates the great king's deputy, a prisoner sent, they said, as a great present from Mitranes the captain of the watch. Our men, who dwell in this village' — showing them a village hard by — 'came out and took the young man away, saying, whether in truth or for a pretext, that they were acquainted with him. When Mitranes heard of this, being angry — and good cause why — he led his army hither two days ago. Now the people of this village are very warlike, and live ever by plunder, and set not a straw by death, and have taken therefore from me, as well as from other women at other times our husbands and our children. So, when they knew certainly of his coming, they placed their ambushment in places convenient for this purpose, and when their enemies came among them they easily subdued them, some attacking in front and others from the ambush, with clamour setting on the Persians' backs. Mitranes was slain as he fought with the foremost, and the greater part of his men with him, for being inclosed they had no way to flee; and a few of our people were killed also. of whom by the wrath of God, my son was one, who had a wound in his breast with a Persian dart, as you see. For him thus slain do I, unhappy creature, sorrow; and shall I fear do the like hereafter for him who is still alive, because yesterday he went with the rest against the inhabitants of Memphis.' Calasiris asked her why they took upon them that expedition. The old woman answered that she had heard her son who was still alive say that they knew that they were now in no small peril but rather in danger of all they had, since they had slain the king's soldiers and the captain of his host. Prince Oroondates had a great company of men with him at Memphis, and as soon as he heard thereof, would come and compass the village about, and revenge this injury by the destruction of all the inhabitants. Therefore they determined, seeing their danger, to redeem their great attempt with one still greater, if they could, and to anticipate Oroondates' attack; thinking that if they came on a sudden, either they would kill him in Memphis, or if he were not there, being busied, as report goes, with the Ethiopian war, they would the sooner force the city to yield, as being void of defenders. Thus they themselves would be safe afterwards, and moreover would do their captain Thyamis service by recovering the office of the priesthood which his younger brother by unjust violence withholdeth from him. And if all their hopes failed, then were they determined valiantly to die and not to come into the Persians' hands to be scorned and tormented by them. 'But,' quoth she, 'strangers, whither go ye?' 'To the village,' said Calasiris. 'It is not safe,' said she, 'to mingle with those of us that are left, seeing that you are not known and come at this unseasonable hour.' 'If you will vouchsafe to entertain us,' said Calasiris, 'we hope we shall be unharmed.' 'I cannot now,' she answered, 'for I must do certain night sacrifices. But if you can wait — and indeed there is no remedy; you must, whether you will or not — get you into some place away from these dead bodies to pass the night, and in the morning I promise I will entertain you and be your warrant.' |
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| 342. Sextus, Against The Mathematicians, 5.13, 8.5, 7.88, 7.87, 1.53, 1.55, 10.155, 10.197, 6.66, '11.19, '7.324, '7.432, 7.239(SVF 3.399) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 256 |
| 343. Pliny The Younger, Letters, a b c d\n0 '3.1 '3.1 '3 1\n1 '8.13 '8.13 '8 13\n2 10.96 10.96 10 96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 283 |
| 344. Pliny The Younger, Letters, a b c d\n0 '3.1 '3.1 '3 1\n1 '8.13 '8.13 '8 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 283 |
345. Gellius, Attic Nights, a b c d\n0 12.11 12.11 12 11\n1 8.3 8.3 8 3\n2 '12.1.21 '12.1.21 '12 1\n3 '1.15.3 '1.15.3 '1 15\n4 '8.3 '8.3 '8 3\n5 '12.11 '12.11 '12 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 | 12.11. That those are deceived who sin in the confident hope of being undetected, since there is no permanent concealment of wrongdoing; and on that subject a discourse of the philosopher Peregrinus and a saying of the poet Sophocles. When I was at Athens, I met a philosopher named Peregrinus, who was later surnamed Proteus, a man of dignity and fortitude, living in a hut outside the city. And visiting him frequently, I heard him say many things that were in truth helpful and noble. Among these I particularly recall the following. He used to say that a wise man would not commit a sin, even if he knew that neither gods nor men would know it; for he thought that one ought to refrain from sin, not through fear of punishment or disgrace, but from love of justice and honesty and from a sense of duty. If, however, there were any who were neither so endowed by nature nor so well disciplined that they could easily keep themselves from sinning by their own will power, he thought that such men would all be more inclined to sin whenever they thought that their guilt could be concealed and when they had hope of impunity because of such concealment. "But," said he, "if men know that nothing at all can be hidden for very long, they will sin more reluctantly and more secretly." Therefore he said that one should have on his lips these verses of Sophocles, the wisest of poets: See to it lest you try aught to conceal; Time sees and hears all, and will all reveal. Another one of the old poets, whose name has escaped my memory at present, called Truth the daughter of Time. |
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| 346. Apuleius, Florida, a b c d\n0 14 14 14 None\n1 7.8 7.8 7 8\n2 7.7 7.7 7 7\n3 '4.22 '4.22 '4 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 164 |
| 347. Galen, On Affected Parts, 6.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics in marrying someone in love with him •cynics, sex in public •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 348. Galen, On The Art of Healing, a b c d\n0 '1.3 '1.3 '1 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124 |
| 349. Galen, On The Doctrines of Hippocrates And Plato, 4.7.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
| 350. Apuleius, Apology, 32, 4, 41, 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 164 |
351. Hippolytus, Refutation of All Heresies, a b c d\n0 6.29 6.29 6 29\n1 5.25 5.25 5 25\n2 5.26 5.26 5 26\n3 '10.15 '10.15 '10 15\n4 '10.10 '10.10 '10 10\n5 7.11 7.11 7 11\n6 8.2 8.2 8 2\n7 8.19 8.19 8 19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283 | 6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world. |
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| 352. Posidonius Olbiopolitanus, Fragments, 290, f165 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 256 |
| 353. Origen, Commentary On Matthew, 17.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Wilson, The Sentences of Sextus (2012) 59 |
| 354. Eusebius of Caesarea, Preparation For The Gospel, 4.3.14, 5.23.3, 1.4.9, 14.18.14, 14.18.17, '1.10.27, 9.20.2, 9.20.3, 9.20.4, '3.11.25, '10.9.7, '6.7, 261B, '1.3 heading, '1.5 heading, 1.2.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 256 |
| 355. Eusebius of Caesarea, Martyrs of Palestine, 11.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 114 |
| 356. Eusebius of Caesarea, Commentary On Psalms, pg 23.77.52 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 120 |
| 357. Nag Hammadi, The Gospel of Thomas, 100.1-100.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130 |
358. Porphyry, Letter To Marcella, 11-12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 101 | 12. Let God be at hand to behold and examine every act and deed and word. And let us consider Him the author of all our good deeds. But of evil we ourselves are the authors, since it is we who made choice of it, but God is without blame. Wherefore we should pray to God for that which is worthy of Him, and we should pray for what we could attain from none other. And we must pray that we may attain after our labours those things that are preceded by toil and virtue; for the prayer of the slothful is but vain speech. Neither ask of God what thou wilt not hold fast when thou hast attained it, since God's gifts cannot be taken from thee, and He will not give what thou wilt not hold fast. What thou wilt not require when thou art rid of the body, that despise, but practise thyself in that thou wilt need when thou art set free, calling on God to be thy helper. Thou wilt need none of those things which chance often gives and again takes away. Do not make any request before the fitting season, but only when God makes plain the right desire implanted by nature within thee. |
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| 359. Nag Hammadi, The Sentences of Sextus, 109, 128, 13, 14, 15, 16, 17, 18, 188, 19, 190, 20, 204, 209, 21, 210a, 213, 253a, 293, 32, 321, 324, 34, 370, 371, 372, 44, 45, 461, 462, 463, 464, 49, 8, 81, 9, 91b-92, 92, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 170 |
| 360. Porphyry, Ad Gaurum, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics, cynicism Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 19 |
| 361. Arnobius, Against The Gentiles, 5.8-5.20, 8.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552 |
| 362. Gregory The Wonderworker, Panergyric On Origen, 93-99 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 617 |
363. Porphyry, Life of Pythagoras, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 186 | 32. Diogenes, setting forth his daily routine of living, relates that he advised all men to avoid ambition and vain-glory, which chiefly excite envy, and to shun the presences of crowds. He himself held morning conferences at his residence, composing his soul with the music of the lute, and singing certain old paeans of Thales. He also sang verses of Homer and Hesiod, which seemed to soothe the mind. He danced certain dances which he conceived conferred on the body agility and health. Walks he took not promiscuously, but only in company of one or two companions, in temples or sacred groves, selecting the quietest and pleasantest places. |
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| 364. Porphyry, Aids To The Study of The Intelligibles, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 197 |
| 365. Pseudo Clementine Literature, Homilies, a b c d\n0 '6.16 '6.16 '6 16\n1 7.3.1 7.3.1 7 3\n2 15.7.6 15.7.6 15 7\n3 11.6 11.6 11 6\n4 11.15.6 11.15.6 11 15\n5 8.19.1 8.19.1 8 19\n6 7.4.2 7.4.2 7 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
366. Origen, On First Principles, 2.7.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167 | 2.7.3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the Churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent. |
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367. Origen, Against Celsus, a b c d\n0 8.48 8.48 8 48\n1 '7.62 '7.62 '7 62\n2 '3.66 '3.66 '3 66\n3 1.9 1.9 1 9\n4 '3.51 '3.51 '3 51\n5 1.10 1.10 1 10\n6 1.11 1.11 1 11\n7 '3.38 '3.38 '3 38\n8 '3.5 '3.5 '3 5\n9 '3.50 '3.50 '3 50\n10 '3.55 '3.55 '3 55\n11 '1.3 '1.3 '1 3\n12 '7.42 '7.42 '7 42\n13 '6.78 '6.78 '6 78\n14 '4.23 '4.23 '4 23\n15 '5.50 '5.50 '5 50\n16 '4.36 '4.36 '4 36\n17 7.62 7.62 7 62\n18 5.25 5.25 5 25\n19 1.25 1.25 1 25\n20 5.62 5.62 5 62\n21 5.63 5.63 5 63\n22 5.64 5.64 5 64\n23 5.65 5.65 5 65\n24 5.59 5.59 5 59\n25 5.60 5.60 5 60\n26 5.61 5.61 5 61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184 | 8.48. In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which he wishes to show that our doctrines are similar to those delivered by the priests at the celebration of the heathen mysteries. He says, Just as you, good sir, believe in eternal punishments, so also do the priests who interpret and initiate into the sacred mysteries. The same punishments with which you threaten others, they threaten you. Now it is worthy of examination, which of the two is more firmly established as true; for both parties contend with equal assurance that the truth is on their side. But if we require proofs, the priests of the heathen gods produce many that are clear and convincing, partly from wonders performed by demons, and partly from the answers given by oracles, and various other modes of divination. He would, then, have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment, and that it is a matter for inquiry on which side of the two the truth lies. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. But Jews and Christians have been thus affected by the doctrines they hold about what we speak of as the world to come, and the rewards of the righteous, and the punishments of the wicked. Let Celsus then, or any one who will, show us who have been moved in this way in regard to eternal punishments by the teaching of heathen priests and mystagogues. For surely the purpose of him who brought to light this doctrine was not only to reason upon the subject of punishments, and to strike men with terror of them, but to induce those who heard the truth to strive with all their might against those sins which are the causes of punishment. And those who study the prophecies with care, and are not content with a cursory perusal of the predictions contained in them, will find them such as to convince the intelligent and sincere reader that the Spirit of God was in those men, and that with their writings there is nothing in all the works of demons, responses of oracles, or sayings of soothsayers, for one moment to be compared. |
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| 368. Diogenes Laertius, Lives of The Philosophers, 6.9, 6.105, 6.13, 6.1, 7.1, 10.8, 6.104, 6.21, 6.51, 6.72, 6.73, 6.74, 6.75, 6.50, 6.49, 6.48, 6.47, 6.46, 6.45, 6.44, 6.43, 6.70, 6.42, 6.15, 6.12, 6.11, 6.52, 6.53, 6.54, 6.55, 6.69, 6.68, 6.67, 6.66, 6.65, 6.64, 6.63, 6.62, 6.61, 6.10, 6.60, 6.58, 6.57, 6.56, 6.78, 6.79, 6.80, 6.81, 6.59, 6.31, 6.30, 6.29, 6.28, 6.27, 6.26, 6.25, 6.24, 6.23, 6.22, 6.76, 6.20, 6.77, 6.32, 6.33, 6.71, 6.38, 6.35, 6.41, 6.40, 6.39, 6.34, 6.37, 6.36, 6.103, 6.7, 5.43, 6.2, 6.4, 6.87, 7.121, 7.122, 7.117, 7.160, 7.86, 7.87, 7.40, 2.31, 7.2, 7.25, 7.188, 7.6, 7.8, 7.7, 4.47, 10.4, 10.5, 10.28, 10.3, 10.121b, 10.120a, 10.119, 8.33, 10.11, 10.2, 10.10, 6.85, 10.22, 6.5, 9.61, 9.64, 9.109, 9.62, 9.67, 6.92, 9.11, 7.32, 2.115, 9.63, 9.68, 4.52, 9.69, 9.4, 6.83, 9.110, 6.101, 6.86, 9.45, 2.95, 7.166, 2.91, 2.89, 10.127, 2.92, '6.71, 10.14, '10.144, '6.4, '6.6, 7.119, '10.150, '6.104, 10.131, 10.132, '6.105, '6.63, '7.100, 6.8, '6.10, 1.19, 1.20, '6.103, '10.143, '6.42, '6.5, '6.72, '6.51, '10.130, '6.37, '10.131, '7.115, '6.59, '6.27, '6.12, '10.11, '6.21, '6.86, '6.13, '6.43, '1.15, '4.16, '6.20, '6.68, 6.88, 6.96, 6.97, 7.131, 7.33, 6.3, 5.31, 7.130(SVF 3.757), 7.129(SVF 3.716), 7.113(SVF 3.396), 10.118, 10.7, 6.2.61, 6.2.56, 6.2.31, 6.2.34, 6.2.55, 6.1.9, 6.2.25, 6.2.28, 6.2.49, 6.2.46, 6.7.97, 6.2.35, 6.2.26, 6.5.85, 6.2.64, 6.2.54, 6.2.73, 6.2.57, 6.2.58, 6.2.59, 6.2.76, 6.2.69, 6.2.74, 6.5.90, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 |
369. Porphyry, On Abstinence, 1.37.4, 1.49.4, 2.1, 2.19, 4.4, 4.6.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 77; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302; Wilson, The Sentences of Sextus (2012) 59, 87, 397 | 2.19. But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus:The skins of sheep in sacrifice were used,Libations too of wine, grapes well preserved,And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen workMost variegated, of the yellow bee.Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls [of fruits]. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription:Into an odorous temple, he who goes should pure and holy be; But purity is thinking holy thoughts. 2.19. 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls [of fruits]. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure. |
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370. Eusebius of Caesarea, Ecclesiastical History, a b c d\n0 4.18 4.18 4 18\n1 4.26 4.26 4 26\n2 7.32.27 7.32.27 7 32\n3 '4.16.3 '4.16.3 '4 16\n4 4.26.7 4.26.7 4 26\n5 '5.28.4 '5.28.4 '5 28\n6 4.26.8 4.26.8 4 26\n7 '4.16 '4.16 '4 16\n8 4.15.6.26 4.15.6.26 4 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 | 4.18. This writer has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind. To them we shall refer the studious, noting as we proceed those that have come to our knowledge.,There is a certain discourse of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.,Also another work against the Greeks, in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons. It is not necessary for me to add any of these things here.,And still another work of his against the Greeks has come down to us, to which he gave the title Refutation. And besides these another, On the Sovereignty of God, which he establishes not only from our Scriptures, but also from the books of the Greeks.,Still further, a work entitled Psaltes, and another disputation On the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.,He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.,And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's.,He writes also that even down to his time prophetic gifts shone in the Church. And he mentions the Apocalypse of John, saying distinctly that it was the apostle's. He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. A great many other works of his are still in the hands of many of the brethren.,And the discourses of the man were thought so worthy of study even by the ancients, that Irenaeus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows: And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator; and again in the fifth book of the same work he says: And Justin well said that before the coming of the Lord, Satan never dared to blaspheme God, because he did not yet know his condemnation.,These things I have deemed it necessary to say for the sake of stimulating the studious to peruse his works with diligence. So much concerning him. |
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371. Lactantius, Divine Institutes, a b c d\n0 5.2 5.2 5 2\n1 5.11 5.11 5 11\n2 3.15 3.15 3 15\n3 1.18.4 1.18.4 1 18\n4 1.18.5 1.18.5 1 18\n5 1.18.6 1.18.6 1 18\n6 1.18.7 1.18.7 1 18\n7 1.18.8 1.18.8 1 18\n8 1.18.9 1.18.9 1 18\n9 1.18.10 1.18.10 1 18\n10 1.18.11 1.18.11 1 18\n11 1.18.12 1.18.12 1 18\n12 1.18.13 1.18.13 1 18\n13 1.18.14 1.18.14 1 18\n14 1.18.15 1.18.15 1 18\n15 1.18.16 1.18.16 1 18\n16 1.18.17 1.18.17 1 18\n17 1.18.3 1.18.3 1 18\n18 1.18.2 1.18.2 1 18\n19 '1.9.8 '1.9.8 '1 9\n20 '1.9 '1.9 '1 9\n21 1.21.8 1.21.8 1 21\n22 1.21.7 1.21.7 1 21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 | 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. |
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| 372. Iamblichus, Life of Pythagoras, 72 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 155 |
| 373. Plotinus, Enneads, a b c d\n0 1.6.9 1.6.9 1 6\n1 3.16 3.16 3 16\n2 3.15 3.15 3 15\n3 '3.1.2 '3.1.2 '3 1\n4 3.17 3.17 3 17\n5 1.2.6(25-7) 1.2.6(25 1 2\n6 1.2.2(13-18) 1.2.2(13 1 2\n7 1.2.3(20) 1.2.3(20) 1 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 200 |
| 374. Lactantius, Epitome Divinarum Institutionum, 5.2, 5.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 |
| 375. Synesius of Cyrene, Letters, a b c d\n0 "4" "4" "4" None\n1 "4.25" "4.25" "4 25" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 122 |
| 376. Servius, Commentary On The Aeneid, a b c d\n0 '8.564 '8.564 '8 564\n1 7.433 7.433 7 433\n2 7.432 7.432 7 432\n3 7.435 7.435 7 435\n4 7.434 7.434 7 434\n5 9.133 9.133 9 133 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 654 |
| 377. Epiphanius, Panarion, a b c d\n0 '3.26 '3.26 '3 26\n1 27.6 27.6 27 6\n2 33.9.1 33.9.1 33 9\n3 49 49 49 None\n4 48 48 48 None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 142 |
| 378. Isidore of Pelusium, Epistulae, 3.154 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics, hostile references to Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 59 |
379. Pseudo Clementine Literature, Recognitions, 1.29-1.30, 8.48.5, 9.6.6, 10.27.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 179 | 1.29. All things therefore being completed which are in heaven, and in earth, and in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fell into promiscuous and illicit connections with these; and thenceforth acting in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by persuasion or force they compelled all men to sin against God their Creator. In the ninth generation are born the giants, so called from of old, not dragon-footed, as the fables of the Greeks relate, but men of immense bodies, whose bones, of enormous size, are still shown in some places for confirmation. But against these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turned into a sea by the destruction of the wicked. Yet there was then found one righteous man, by name Noah, who, being delivered in an ark with his three sons and their wives, became the colonizer of the world after the subsiding of the waters, with those animals and seeds which he had shut up with him. 1.30. In the twelfth generation, when God had blessed men, and they had begun to multiply, Genesis 9:1 they received a commandment that they should not taste blood, for on account of this also the deluge had been sent. In the thirteenth generation, when the second of Noah's three sons had done an injury to his father, and had been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle region of the world, in which is the country of Jud a; the younger obtained the eastern quarter, and he the western. In the fourteenth generation one of the cursed progeny first erected an altar to demons, for the purpose of magical arts, and offered there bloody sacrifices. In the fifteenth generation, for the first time, men set up an idol and worshipped it. Until that time the Hebrew language, which had been given by God to men, bore sole sway. In the sixteenth generation the sons of men migrated from the east, and, coming to the lands that had been assigned to their fathers, each one marked the place of his own allotment by his own name. In the seventeenth generation Nimrod I. reigned in Babylonia, and built a city, and thence migrated to the Persians, and taught them to worship fire. |
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| 380. Basil of Caesarea, Letters, 2.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 111 |
| 381. Prudentius, Hamartigenia, 402-405, 401 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 668 |
| 382. Ambrose, On Duties, 2.1.36 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 383. Cassian, Institutiones, a b c d\n0 '3.71 '3.71 '3 71\n1 '3.41 '3.41 '3 41\n2 '1.119 '1.119 '1 119\n3 '3.88 '3.88 '3 88\n4 '3.83 '3.83 '3 83\n5 '2.60 '2.60 '2 60\n6 '2.62 '2.62 '2 62\n7 '3.42 '3.42 '3 42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 343 |
384. Augustine, The City of God, a b c d\n0 14.20 14.20 14 20\n1 14.19 14.19 14 19\n2 14.18 14.18 14 18\n3 14.17 14.17 14 17\n4 14.16 14.16 14 16\n5 14.3 14.3 14 3\n6 14.4 14.4 14 4\n7 15.7 15.7 15 7\n8 19.2 19.2 19 2\n9 19.3 19.3 19 3\n10 19.19 19.19 19 19\n11 14.1 14.1 14 1\n12 19.1 19.1 19 1\n13 10.11 10.11 10 11\n14 '6.7 '6.7 '6 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 114; Pinheiro et al., Philosophy and the Ancient Novel (2015) 59; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274, 411; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 158, 159, 160, 161, 162, 163, 164, 165 | 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. |
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385. Augustine, De Nuptiis Et Concupiscentia, 1.7, 1.9, 1.24, 2.53 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics •cynics, cynicism Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 114; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 163 | 1.24. But if, in like manner, the question be asked of the concupiscence of the flesh, how it is that acts now bring shame which once were free from shame, will not her answer be, that she only began to have existence in men's members after sin? [XXII.] And, therefore, that the apostle designated her influence as the law of sin, Romans 7:23 inasmuch as she subjugated man to herself when he was unwilling to remain subject to his God; and that it was she who made the first married pair ashamed at that moment when they covered their loins; even as all are still ashamed, and seek out secret retreats for cohabitation, and dare not have even the children, whom they have themselves thus begotten, to be witnesses of what they do. It was against this modesty of natural shame that the Cynic philosophers, in the error of their astonishing shamelessness, struggled so hard: they thought that the intercourse indeed of husband and wife, since it was lawful and honourable, should therefore be done in public. Such barefaced obscenity deserved to receive the name of dogs; and so they went by the title of Cynics. |
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| 386. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 34.6, 34.5, 34.4, 33.11-34.6, 33.11, 207.17 ff (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 278 |
| 387. Themistius, Orations, '23.284B, '26.322B, '5.63B, '24.302B, '22, 32, vol.2, pp.193-204 Downey-Norman (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 219 |
| 388. Theodoret of Cyrus, Compendium Against Heresies, 3.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167 |
| 389. Scriptores Historiae Augustae, Al. Sev., 29.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 523 |
| 390. Augustine, Contra Academicos, 3.16-3.17, 3.19.42, 3.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics, cynicism •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 169; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 162 |
| 391. Theodoret of Cyrus, Ecclesiastical History, 5.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 114 |
| 392. Synesius of Cyrene, Letters, a b c d\n0 "4.25" "4.25" "4 25"\n1 "4" "4" "4" None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 122 |
| 393. Augustine, On Heresies, 26, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 101 |
| 394. Julian (Emperor), Ad Heraclium Cynicum, 199b, 214d (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 201 |
| 395. Augustine, Against Julian, 4.43-4.44, 4.43.8, 4.75 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics, cynicism •cynics, sex in public •cynics in marrying someone in love with him •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274, 411; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 163 |
| 396. Augustine, Sermons, a b c d\n0 '24.6 '24.6 '24 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659 |
| 397. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 6.1, 17.2, 19.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 203, 211 |
| 398. Gregory of Nazianzus, Orations, '25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 666 |
| 399. Macrobius, Saturnalia, a b c d\n0 '3.6.17 '3.6.17 '3 6\n1 '3.12.2 '3.12.2 '3 12\n2 '1.20.6 '1.20.6 '1 20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656 |
| 400. Scriptores Historiae Augustae, Marcus Antoninus, 3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 276 |
| 401. Evagrius Ponticus, Praktikos, 49 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics, sex in public Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 402. Macrobius, Saturnalia, a b c d\n0 4.3 4.3 4 3\n1 23.17 23.17 23 17\n2 4.4 4.4 4 4\n3 '3.6.17 '3.6.17 '3 6\n4 '3.12.2 '3.12.2 '3 12\n5 '1.20.6 '1.20.6 '1 20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 185 |
| 403. Socrates Scholasticus, Ecclesiastical History, a b c d\n0 3.16.7 3.16.7 3 16\n1 3.16.8 3.16.8 3 16\n2 '2.42 '2.42 '2 42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 66 |
| 404. Evagrius Ponticus, On Evil Thoughts, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics, sex in public Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 405. Synesius of Cyrene, Dion, a b c d\n0 '1.11 '1.11 '1 11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 216 |
| 406. Evagrius Ponticus, Aliae Sententiae, 65-67, 61 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 27 |
| 407. Prudentius, Apotheosis, pr. 25, pr. 29-30, 210, 782, 214, 213, 212, 211, 209, 208, pr. 24, 206, 205, 204, 203, 202, 201, 200, pr. 41, 207 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121 |
| 408. Libanius, Orations, 2.26, 2.30-2.31, 2.43-2.52, 2.59, 2.74, 23.4, 62.10, 62.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 211 |
| 409. Gregory of Nazianzus, De Vita Sua, 2.1.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
410. Ammianus Marcellinus, History, 29.1.38-29.1.39 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 | 29.1.38. After all these matters had been examined with sharp eye, the emperor, in answer to the question put by the judges, under one decree ordered the execution of all of the accused; and in the presence of a vast throng, who could hardly look upon the dreadful sight without inward shuddering and burdening the air with laments—for the woes of individuals were regarded as common to all—they were all led away and wretchedly strangled except Simonides; him alone that cruel author of the verdict, maddened by his steadfast firmness, had ordered to be burned alive. 29.1.39. Simonides, however, ready to escape from life as from a cruel tyrant, and laughing at the sudden disasters of human destiny, stood unmoved amid the flames; imitating that celebrated philosopher Peregrinus, surnamed Proteus, According to Lucian, who wrote his biography, he was a Cynic; he was born at Parion on the Hellespont, and died in Olympiad 236 (A.D. 165). who, when he had determined to depart from life, at the quinquennial Olympic festival, in the sight of all Greece, mounted a funeral pyre which he himself had constructed and was consumed by the flames. |
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| 411. Claudianus, De Raptu Prosperine, 2 pref.29-52 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659 |
| 412. Evagrius Ponticus, Capita Paranetica, 22, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 27 |
| 413. Augustine, Retractiones, 1.1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynics, cynicism Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 158 |
| 414. Proclus, In Platonis Alcibiadem, 133.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 415. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 1, 107-111, 121-127, 134-141, 144-164, 166-171, 187-191, 193-199, 2, 200-299, 3, 300, 322, 4-8, 192 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 21 |
| 416. Jerome, Letters, 41.4, 107, 38, 39 (CSEL 54), 45, 54 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 417. Jerome, Letters, 41.4, 38, 39 (CSEL 54), 45, 54, 107 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 418. Jerome, Letters, 41.4, 38, 39 (CSEL 54), 45, 54, 107 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 419. Jerome, Commentary On Ezekiel, 6.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: Wilson, The Sentences of Sextus (2012) 243 |
| 420. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), 1.29 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 25 |
| 421. Jerome, Vita S. Paul Primi Eremitae, 17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynics, hostile references to Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 59 |
| 422. Boethius, De Consolatione, a b c d\n0 '4.7.13.33 '4.7.13.33 '4 7 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 666 |
| 423. Damaskios, De Principiis, '123 = Frg. 54 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653 |
| 424. Stobaeus, Anthology, 4.671.7-673.1, 4.22a.20, 3.33.14, 3.31.118, 2.1.23, 3.14, 20, '4.32.11, '4.92, '4.84, '4.32.19, '4.44.71, '3.13.43, '4.7.66, '4.23.3, '3.14.19, 4.468.4-7 (Theophrastus frags.557-8 FGH&S), 2.157.8, 2.157.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 58 |
| 425. Jerome, Adversus Jovinianum, 1.49, 2.8.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynics •cynics, hostile references to Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 59; Wilson, The Sentences of Sextus (2012) 243 |
| 426. Isidore of Seville, Etymologies, 8.1.1, 8.3.1, 8.3.3, 8.3.6, 8.6.2-8.6.4, 8.6.7-8.6.16, 8.6.18, 8.6.22-8.6.23, 13.2 (6th cent. CE - 7th cent. CE) Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283 |
| 427. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, '6.7, 261B (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 428. Menander Protector, Fragments, 215 (6th cent. CE - 6th cent. CE) Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 81 |
| 429. Augustine, Letters, 118.2.9-118.2.10, 118.3.13, 118.3.16, 118.4.23, 135.1 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 157, 169 |
| 430. Sext. Emp., Math. Pr., 5, 1 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 229 |
| 432. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 11.5-11.6, 12.3, 13.4 Tagged with subjects: •christ/jesus, and cynics, as good shepherd Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 371 |
| 433. Cleitarchus, Sententiae, 9, 71 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 243 |
| 434. Pseudo-Tertullian, Carmen Adversus Marcionitas, 1.1, 1.18-1.19, 1.25.3, 2.16, 2.27.6, 5.1 Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256 |
| 435. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 170 Tagged with subjects: •cynics/cynicism, condemned by horace/cicero Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 89 |
| 436. Stoic School, Stoicor. Veter. Fragm., 3.126-3.130, 3.578-3.580 Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 345; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
| 437. Lucian, The Life of Demonax, 11, 62, 52 Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 214 |
| 438. Galenos, De Peccat. Dign., 3.12-3.13 Tagged with subjects: •cynics Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 439. Anon., The Acts of Carpus, Papylus, And Agathonice, 5 Tagged with subjects: •christ/jesus, and cynics, as good shepherd Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 371 |
| 440. Anon., Acts of Maximilian, 2.4 Tagged with subjects: •christ/jesus, and cynics, as good shepherd Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 371 |
| 441. Anon., Letter of Aristeas, '189, '200, '235, '132 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 180 |
| 442. Sozomenus, Ecclesiastical History, a b c d\n0 '4.24.10 '4.24.10 '4 24 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 666 |
| 443. Anon., Suda, λ683 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 444. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 151a, 151a-i, 158, 172, 192, 195, 198, 197 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 78 |
| 445. Epicurus, Kuriai Doxai, '15, 8 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39 |
| 446. Dorotheus of Gaza, Instructions, 6.76.3, 8.95.1-8.95.8, 12.130-12.131, 12.130.1, 12.134.1-12.134.8, 12.135.1-12.135.15, 12.136.1-12.136.19, 15.159.15-15.159.16 Tagged with subjects: •cynics Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 204 |
| 447. Gregory of Nazianzus, Or., 25.1-25.14 Tagged with subjects: •nan Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 113 |
| 448. Epicurus, Rs, 7, 6 Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 449. Maximus of Tyre, Orat., 32.8b-e, 32.7c, 29.7l, 32.9a-d, 32.10b-, 32.10i-k Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 450. Ps.-Crates Theb., Ep., 6 Tagged with subjects: •cynics Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 451. Ps.-Diog., Ep., 30 Tagged with subjects: •cynics Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 452. Stobaeus, Eclogues, 2.7.11i, 2.7.6a, 2.7.5c, '2.8.21, '2.31.76, '2.7.10, '2.7.5, '2.7.11, 2.144.9, 2.115.4, 2.115.3, 2.115.2, 2.91.15-16(SVF 3.395), 2.87.18, 2.144.10, 2.66.8, 2.66.7, 2.66.6, 2.66.11-13(SVF 3.650), 2.65 Tagged with subjects: •nan Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63 |
| 453. Long And Sedley, The Hellenistic Philosophers, 21, 22q, 2c, 2d, 2j, 65a, 65b, i, tb, tc, 59m, f Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 345 |
| 454. Anon., Life of Aesop, 53 (g) Tagged with subjects: •cynics Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 77 |
| 455. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, 7.210D-211B, '6.183B, '6.191AB, '6.199AB, '7.238A, '6.201B, '6.188B, '6.189AB, 6.182C-189B, '6.197B, '7.209AB, '7.209f., '7.225f., '7.224Af. Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 649 |
| 456. Anon., Martyrdom of Montanus And Lucius, 9.2, 11.2 Tagged with subjects: •christ/jesus, and cynics, as good shepherd Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 371 |
| 457. Anon., Sententiae Pythagoreorum, 13, 3, 30, 39, 3a, 3b, 54, 6a Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 99 |
| 458. Pelagius, Epist. Ad Celant., 28 Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 25 |
| 459. Pelagius, Epistula Ad Demetriadem, 27.1 Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 25 |
| 460. Julianus, Or., 6.8, 6.20, 7.235 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231, 232, 233 |
| 461. Papyri, P.Oxy., 3781, '271, col. I, 26, 271, 14-15, 35-36, 271. col. I, 8-9, 28-29 Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
| 463. Philodemus, Bon. Rex, 37.27-37.31 Tagged with subjects: •cynics Found in books: Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 105 |
| 464. Oribasius, Hist., '3 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 61 |
| 466. Hesychius Milesius, De Viris Illustribus, '7 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 143 |
| 467. Aelius Aristides, Pro Quatuoviris, 2.401 Dindorf, 2.402 Dindorf Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 59, 708 |
| 469. Gregory Nazianzen, Poem., 1.2.10 Tagged with subjects: •cynics, hostile references to Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 59 |
| 470. Joh. Chrysostomus, Pg, 47.337 Tagged with subjects: •cynics, hostile references to Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 59 |
| 472. Philo of Byblos, Eusebius, Praep. Ev., a b c d\n0 '1.10.27 '1.10.27 '1 10 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659 |
| 474. Musonius Rufus, Ep. Pancr., 43892, 43924 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124 |
| 475. Themistius, On Virtue, ssr v a 96 Tagged with subjects: •cynics Found in books: Wolfsdorf, Early Greek Ethics (2020) 355 |
| 478. Clearchus of Soli, Apud Josephus, C. Ap., 0.626388889 Tagged with subjects: •cynics/cynicism •cynics/cynicism, superiority Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 176, 177, 178, 180, 182 |
| 483. Manuscripts, Codex Vaticanus Graecus, 455 fol. 119v Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 203 |
| 487. John Chrysostom, Viii Homilia Habita Postquam Presbyter Gothus Concionatus Fuerat, 1 Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 204 |
| 488. Cyrillus of Alexandria, Commentarius In Joelem Prophetam, 2.3.39 Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 121 |
| 489. John Chrysostom, Homiliae In Rom., 2.4 Tagged with subjects: •cynicism, cynics Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 211 |
| 491. Philo of Larissa, Stobaeus, Ecl., a b c d\n0 '2.7.2 '2.7.2 '2 7 Tagged with subjects: •cynics/cynicism •cynics/cynicism, mild Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 125 |
| 492. Eusebius of Caesarea, Gcs, 7.11.13-7.11.14 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 666 |
| 495. Phintys, On A Woman’S Sophrosyne, Stobaeus, Flor., '152, 10-11, 11, 152, 17-18, 3-4, 9-10, 152 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 496. Minucius Felix, Epigrams, 8 Tagged with subjects: •cynics Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 |
| 498. Athenaeus, Sophists At Dinner, 13.14, 562 E (Theophrastus fr.559 FHS&G) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 499. Libanius, Preliminary Exercises, 3.4.1-3.4.3 Tagged with subjects: •love, against erotic love, antisthenes, democritus, epicurus, lucretius, aristippus, cynics, epictetus Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 502. Philodemus, On Conversation (Cronache Ercolanesi 5), pp.63-76 Tagged with subjects: •cynics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 218 |
| 504. Anon., Epicurea, Ed.Usener, p.456 (Scholium on Aristotle, Nicomachean Ethics, 1118b8) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 505. Anon., Scholium On Aristotle, Nicomachean Ethics, 1118b8(=Usener, Epicurea, 456) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 506. Pseudo‐Crates (The Cynic), Letters, Ed.Malherbe, 28 Tagged with subjects: •cynics in marrying someone in love with him •cynics, sex in public •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 507. Pseudo‐Diogenes (The Cynic), Letters, Ed.Malherbe, 44 Tagged with subjects: •cynics in marrying someone in love with him •cynics, sex in public •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 508. Anon., The Martyrdom of Peter, 30 Tagged with subjects: •christ/jesus, and cynics, polymorphy Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 137 |
| 509. Plautus, Sisters, '155 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656 |
| 510. Hippocrates, De Victu, a b c d\n0 '24.8 '24.8 '24 8 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 57 |
| 511. Euripides, Rhadamanthus Fragments, '659 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 57 |
| 512. Themistius, Virt., '18 Tagged with subjects: •cynics/cynicism •cynics/cynicism, mild Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 62 |
| 515. Oecumenius, Pg, 119.229 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 194 |
| 516. Heraclitus, Allegoriae, a b c d\n0 73.10 73.10 73 10\n1 73.9 73.9 73 9\n2 73.8 73.8 73 8\n3 '67.5 '67.5 '67 5 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 153 |
| 517. Galen, In Semet Ipsum, a b c d\n0 '11.3.2 '11.3.2 '11 3 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 790 |
| 519. Herodorus, Fgh, '31 F 4, '31 F 14 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 623, 652 |
| 520. Jovianus, De Viris Illustribus, '23 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 765, 883 |
| 523. Various, Gnomologium Byzantinum, '59 Tagged with subjects: •cynics/cynicism •cynics/cynicism, harshness of Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 60 |
| 524. Jovianus, Epistulae, a b c d\n0 '2.13.8 '2.13.8 '2 13 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 666 |
| 525. Epigraphy, V,, '2 91 Tagged with subjects: •cynics/cynicism •cynics/cynicism, heracles as model Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 45 |
| 526. Plato, Scholion To Lysis, '1.625A Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 629 |
| 527. Plutarch, According To Epicurus It Is Impossible To Live Pleasantly, 1097b Tagged with subjects: •cynics/cynicism Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33 |
| 529. Plautus, Asses, 371 Tagged with subjects: •cynics/cynicism, accused of “shamelessness” •cynics/cynicism, condemned/satirized by greek writers Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 40 |
| 530. Epigraphy, Priene, 69.66, 69.65, 69.67, 69.63, 69.64, ll. 63-7, 69 Tagged with subjects: •nan Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 172 |
| 531. Epigraphy, Ogis, 2.669.7 Tagged with subjects: •cynics Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
| 532. Epigraphy, Cil, '12615, '12626, '12632 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 656 |
| 533. Epigraphy, Cig, 3.4857.7 Tagged with subjects: •cynics Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
| 534. Epicurus, Vatican Sayings, '25, '33, '352, '36, '44, '67, '70, '77, 253, 25 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27, 35 |
| 535. Epicurus, Letters, '336, '396, '398, 138 Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 536. Epicurus, Letter To Menoeceus, 128, 130-131 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27, 40, 154 |
| 537. Athenagoras, Barnabas, 10 Tagged with subjects: •cynics Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 255 |
| 538. Origen, Against Kelsos, 3.13 Tagged with subjects: •cynics Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 255 |
| 539. Anon., Gospel of Thomas, 100.1-100.4 Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 130 |
| 540. Philodemus, History of The Stoics, 9, 8 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33 |
| 541. Orphic Hymns., Hymni, 12.11-12.16 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653 |
| 542. Nicholas Kataskepenos, Vita Sancti Cyrilli Phileotae, 4.2 Tagged with subjects: •cynics Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 111 |
| 543. Pseudo-Basil, Praevia Institutio Ascetica, pg 31.621.25-27, pg 31.621.16 Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 112 |
| 544. Julian, C.Her., 205a, 205b, 207d-8c Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 163 |
| 545. Julian, Cyn., 188a, 188b, 191a, 191b, 191c, 191d, 197b, 199b, 200c, 224b, 187d Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 164 |
| 546. Eusebius, Gei, 141 gaisord Tagged with subjects: •julian, to the uneducated cynics Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 272 |
| 547. Philodemus, Cols., 10.15, cols. xvb-xvia;, 10.14, 10.13, 10.12, 10.11 Tagged with subjects: •nan Found in books: Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 224 |
| 548. Lucian, Skyth., 1.18, 2.4 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187, 189 |
| 549. Ascl., Athenag., 26.3 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 550. Men. Rhet. (Sprengel, Rhetorics, a b c d\n0 3.349) 3.349) 3 349) Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 551. Tert., Suppl. Marty., 4 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 552. Plin. Minor, Epist., 1.10.5-1.10.7 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 211 |
| 553. Ps.-Lucian, Vit. Auct., 8.4-8.8 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 181 |
| 554. Philodemus, M., 112.25-112.31 Tagged with subjects: •cynics Found in books: Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 69 |
| 555. Menander, Sententiae E Codicibus Byzantinis, 306, 292 Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 155 |
| 556. Various, Corpus Paroemiographorum Graecorum, 444.6-444.7 Tagged with subjects: •cynics Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 319 |
| 557. Horace, Art of Poetry, 336, 335 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 78, 79 |
| 558. Ps.-Jerome, Indiculus De Haeresibus, 1.26 Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 167 |
| 559. Menander, Thais, 1.43 Tagged with subjects: •nan Found in books: nan nan |
| 560. Teles, Fragmenta, 2.14 Tagged with subjects: •cynics, Found in books: Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 111 |
| 565. Author, Numbers, 21.6 Tagged with subjects: •cynics/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 49 |
| 566. Epigraphy, Ms, 4.112, 4.121, i598, i39 Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476, 489 |
| 567. Epigraphy, Puhl And Möbius, 847 Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 489 |
| 568. Galen, Svg, 2.24, 2.894 Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 489 |
| 569. Homer, Ep., 21.295-21.303 Tagged with subjects: •cynics Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 487 |
| 570. Author, Genesis, 12.1 Tagged with subjects: •cynics/cynicism •cynics/cynicism, superiority Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 219 |
| 572. Philodemus, On Gratitude, 11.18 Tagged with subjects: •cynics/cynicism Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
| 573. Crates of Thebes, Fragments, 03-May, 3, 4, 7, 5 Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 82 |
| 574. Posidonius, Testimonia And Fragments, 287 Tagged with subjects: •cynics Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 73 |
| 576. Sextus Empiricus, Svf, 2.90 Tagged with subjects: •cynics Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 249 |
| 577. Metrodorus of Lampsacus, Fragments, 46 Tagged with subjects: •cynics Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 99 |
| 578. Protag., Fgrh, b4 d-k Tagged with subjects: •cynics Found in books: Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 282 |
| 579. Eusebius of Caesarea, Chronicon, 236 Tagged with subjects: •cynics, cynic views Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 183 |
| 580. Anon., Epistle To Diognetus, 5.5-5.6, 6.1, 6.5 Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 184, 185 |
| 581. Dead Sea Scrolls, Phylactery, 6.63 Tagged with subjects: •nan Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 60 |
| 582. Epigraphy, Sb, 5.8444.2.7 Tagged with subjects: •cynics Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 96 |
| 583. Demonax, Dream Or The Cock, 581 Tagged with subjects: •cynics, cynicism Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 19 |
| 585. Philodemus, On Wealth, 34.14, 40.8, 43.1, 43.4-43.5, 45.15-45.17, 49.10-49.12 Tagged with subjects: •cynics/cynicism, condemned/satirized by greek writers •cynics/cynicism, influence on horace •cynics/cynicism, accused of “shamelessness” Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 35, 39, 98 |
| 586. Anon., Dcut, 1.13 Tagged with subjects: •cynics Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 44 |
| 588. Philodemus, On The Gods, 13.36-14.6 Tagged with subjects: •cicero, attacks on cynics •cynics/cynicism, condemned by horace/cicero •cynics/cynicism, diatribes by •cynics/cynicism, influence on horace Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
