1. Hebrew Bible, Deuteronomy, 10.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 190| 10.9. עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃ | 10.9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.— |
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2. Hebrew Bible, Exodus, 31.3-31.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 132| 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 31.4. לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃ 31.5. וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃ | 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, 31.4. to devise skilful works, to work in gold, and in silver, and in brass, 31.5. and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship. |
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3. Hebrew Bible, Genesis, 39.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 279| 39.1. וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה׃ 39.1. וַיְהִי כְּדַבְּרָהּ אֶל־יוֹסֵף יוֹם יוֹם וְלֹא־שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ׃ | 39.1. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh’s, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither. |
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4. Hebrew Bible, Leviticus, 23.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qohelet, cynicism of Found in books: Neusner, The Perfect Torah (2003) 80 | 23.10. Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest. |
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5. Hebrew Bible, Numbers, 15.39, 19.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qohelet, cynicism of •cynicism Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 218; Neusner, The Perfect Torah (2003) 80| 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ | 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. |
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| 6. Homer, Odyssey, a b c d\n0 10 10 10 None\n1 8 8 8 None\n2 1.347 1.347 1 347\n3 1.346 1.346 1 346\n4 22 22 22 None\n5 4.244 4.244 4 244\n6 4.245 4.245 4 245\n7 4.246 4.246 4 246\n8 '17.222 '17.222 '17 222\n9 13.434 13.434 13 434\n10 13.435 13.435 13 435\n11 13.436 13.436 13 436\n12 13.437 13.437 13 437\n13 13.438 13.438 13 438\n14 '10.236 '10.236 '10 236 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140 |
7. Homer, Iliad, a b c d\n0 18.81 18.81 18 81\n1 18.80 18.80 18 80\n2 4.361 4.361 4 361\n3 4.360 4.360 4 360\n4 18.82 18.82 18 82\n5 '2.246 '2.246 '2 246\n6 '18.119 '18.119 '18 119\n7 '16.672 '16.672 '16 672\n8 '12.267 '12.267 '12 267 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321| 18.81. Πάτροκλος, τὸν ἐγὼ περὶ πάντων τῖον ἑταίρων | 18.81. but what pleasure have I therein, seeing my dear comrade is dead, even Patroclus, whom I honoured above all my comrades, even as mine own self? Him have I lost, and his armour Hector that slew him hath stripped from him, that fair armour, huge of size, a wonder to behold, that the gods gave as a glorious gift to Peleus |
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8. Hesiod, Works And Days, 600, 599 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 271| 599. χώρῳ ἐν εὐαέι καὶ ἐυτροχάλῳ ἐν ἀλωῇ. | 599. Your flesh all wet, your clothing drenched right through. |
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9. Hebrew Bible, Isaiah, 50.6, 115.2 (8th 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) 733| 50.6. גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃ | 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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| 10. 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 |
| 11. 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 |
| 12. 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 |
| 13. Aristophanes, Fragments, 6.274c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
| 14. Aristophanes, Fragments, 6.274c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
| 15. 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 |
16. Plato, Apology of Socrates, 21b, 21a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 20| 21a. ἐμός τε ἑταῖρος ἦν ἐκ νέου καὶ ὑμῶν τῷ πλήθει ἑταῖρός τε καὶ συνέφυγε τὴν φυγὴν ταύτην καὶ μεθʼ ὑμῶν κατῆλθε. καὶ ἴστε δὴ οἷος ἦν Χαιρεφῶν, ὡς σφοδρὸς ἐφʼ ὅτι ὁρμήσειεν. καὶ δή ποτε καὶ εἰς Δελφοὺς ἐλθὼν ἐτόλμησε τοῦτο μαντεύσασθαι—καί, ὅπερ λέγω, μὴ θορυβεῖτε, ὦ ἄνδρες—ἤρετο γὰρ δὴ εἴ τις ἐμοῦ εἴη σοφώτερος. ἀνεῖλεν οὖν ἡ Πυθία μηδένα σοφώτερον εἶναι. καὶ τούτων πέρι ὁ ἀδελφὸς ὑμῖν αὐτοῦ οὑτοσὶ μαρτυρήσει, ἐπειδὴ ἐκεῖνος τετελεύτηκεν. | 21a. He was my comrade from a youth and the comrade of your democratic party, and shared in the recent exile and came back with you. And you know the kind of man Chaerephon was, how impetuous in whatever he undertook. Well, once he went to Delphi and made so bold as to ask the oracle this question; and, gentlemen, don’t make a disturbance at what I say; for he asked if there were anyone wiser than I. Now the Pythia replied that there was no one wiser. And about these things his brother here will bear you witness, since Chaerephon is dead. |
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| 17. 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 |
| 18. 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 |
19. 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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| 20. Plato, Republic, 9.572d-73c, '10.596C, '6.498B, '9.588C-590A (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 179 |
| 21. Plato, Protagoras, '323B (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) 223 |
| 22. Plato, Phaedrus, '244A, 274e-275b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 233 |
| 23. 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 |
| 24. Plato, Gorgias, '485D, '523C-524A, 471a, 471b, 471c, 471d, 473d, 510b, 473c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 74 |
| 25. Xenophon, Symposium, a b c d\n0 '1.5 '1.5 '1 5\n1 '4.42 '4.42 '4 42 (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 |
| 26. Plato, Laws, 837a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynicism Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321 |
| 27. 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 |
28. Plato, Symposium, 177a (5th 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) 15 | 177a. They all said they did so desire, and bade him make his proposal. So Eryximachus proceeded: The beginning of what I have to say is in the words of Euripides’ Melanippe, for not mine the tale that I intend to tell; it comes from Phaedrus here. He is constantly complaining to me and saying,—Is it not a curious thing, Eryximachus, that while other gods have hymns and psalms indited in their honor by the poets, the god of Love, so ancient and so great, |
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29. Hebrew Bible, Ecclesiastes, 1.3, 4.17, 9.4, 11.9 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •qohelet, cynicism of •jewish, cynicism Found in books: Neusner, The Perfect Torah (2003) 80; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 190, 208| 1.3. מַה־יִּתְרוֹן לָאָדָם בְּכָל־עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ׃ 9.4. כִּי־מִי אֲשֶׁר יבחר [יְחֻבַּר] אֶל כָּל־הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי־לְכֶלֶב חַי הוּא טוֹב מִן־הָאַרְיֵה הַמֵּת׃ 11.9. שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶךָ וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵי עֵינֶיךָ וְדָע כִּי עַל־כָּל־אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט׃ | 1.3. What profit hath man of all his labour Wherein he laboureth under the sun? 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. 11.9. Rejoice, O young man, in thy youth; And let thy heart cheer thee in the days of thy youth, And walk in the ways of thy heart, And in the sight of thine eyes; But know thou, that for all these things God will bring thee into judgment. |
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| 30. Alcidamas, Fragments, 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynic/cynicism Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 35 |
| 31. Diogenes Sinopensis, Letters, a b c d\n0 '29 '29 '29 None\n1 '12 '12 '12 None\n2 '38 '38 '38 None\n3 '7 '7 '7 None\n4 '30 '30 '30 None\n5 '15 '15 '15 None\n6 '44 '44 '44 None\n7 27 27 27 None\n8 '45 '45 '45 None\n9 '28 '28 '28 None\n10 '29.3 '29.3 '29 3\n11 '4 '4 '4 None\n12 '29.1 '29.1 '29 1\n13 34 34 34 None\n14 '37 '37 '37 None\n15 '42 '42 '42 None\n16 '28.8 '28.8 '28 8\n17 '28.5 '28.5 '28 5\n18 '21 '21 '21 None\n19 '41 '41 '41 None\n20 '36.5 '36.5 '36 5\n21 '29.2 '29.2 '29 2\n22 '28.1 '28.1 '28 1\n23 '36 '36 '36 None\n24 '6 '6 '6 None\n25 '26 '26 '26 None\n26 '28.2 '28.2 '28 2\n27 '10.1 '10.1 '10 1\n28 '47 '47 '47 None (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) 62, 129, 156, 176, 642 |
| 32. Antisthenes, Fragments, '161, '173, '195, '39B, '40B, '70, '71, '75, '77, '88, '90, 22, 23, 25, 26, 27, 28, 24 (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) 623, 652 |
33. Herodotus, Histories, 2.43-2.44, 2.73, 5.8-5.10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cynics/cynicism •cynicism / cynic Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 659, 668| 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. 2.73. ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν. 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. | 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. 2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does. 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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| 34. Antisthenes, Fragments, '161, '173, '195, '39B, '40B, '70, '71, '75, '77, '88, '90, 22, 23, 24, 25, 26, 28, 27 (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) 623, 652 |
| 35. Isocrates, To Demonicus, 1.22-1.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 226 |
| 36. 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 |
| 37. 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 |
| 38. Euripides, Fragments, '690 (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) 624 |
| 39. 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 |
40. Xenophon, Memoirs, a b c d\n0 1.2 1.2 1 2\n1 2.1.21 2.1.21 2 1\n2 2.1.22 2.1.22 2 1\n3 2.1.32 2.1.32 2 1\n4 2.1.33 2.1.33 2 1\n5 2.1.34 2.1.34 2 1\n6 2.1.31 2.1.31 2 1\n7 2.1.25 2.1.25 2 1\n8 2.1.24 2.1.24 2 1\n9 2.1.23 2.1.23 2 1\n10 2.1.26 2.1.26 2 1\n11 2.1.29 2.1.29 2 1\n12 2.1.30 2.1.30 2 1\n13 2.1.28 2.1.28 2 1\n14 2.1.27 2.1.27 2 1\n15 '2.1.21 '2.1.21 '2 1\n16 '1.2.19 '1.2.19 '1 2\n17 '1.1.16 '1.1.16 '1 1\n18 '1.2.4 '1.2.4 '1 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 261; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 261 | 1.2. , No less wonderful is it to me that some believed the charge brought against Socrates of corrupting the youth. In the first place, apart from what I have said, in control of his own passions and appetites he was the strictest of men; further, in endurance of cold and heat and every kind of toil he was most resolute; and besides, his needs were so schooled to moderation that having very little he was yet very content. ,Such was his own character: how then can he have led others into impiety, crime, gluttony, lust, or sloth? On the contrary, he cured these vices in many, by putting into them a desire for goodness, and by giving them confidence that self-discipline would make them gentlemen. ,To be sure he never professed to teach this; but, by letting his own light shine, he led his disciples to hope that they through imitation of him would attain to such excellence. ,Furthermore, he himself never neglected the body, and reproved such neglect in others. Thus over-eating followed by over-exertion he disapproved. But he approved of taking as much hard exercise as is agreeable to the soul; Cyropaedia I. vi. 17. for the habit not only insured good health, but did not hamper the care of the soul. ,On the other hand, he disliked foppery and pretentiousness in the fashion of clothes or shoes or in behaviour. Nor, again, did he encourage love of money in his companions. For while he checked their other desires, he would not make money himself out of their desire for his companionship. , He held that this self-denying ordice insured his liberty. Those who charged a fee for their society he denounced for selling themselves into bondage; since they were bound to converse with all from whom they took the fee. ,He marvelled that anyone should make money by the profession of virtue, and should not reflect that his highest reward would be the gain of a good friend; as though he who became a true gentleman could fail to feel deep gratitude for a benefit so great. , Socrates indeed never promised any such boon to anyone; but he was confident that those of his companions who adopted his principles of conduct would throughout life be good friends to him and to one another. How, then, should such a man corrupt the youth ? Unless, perchance, it be corruption to foster virtue. , But, said his accuser, he taught his companions to despise the established laws by insisting on the folly of appointing public officials by lot, when none would choose a pilot or builder or flautist by lot, nor any other craftsman for work in which mistakes are far less disastrous than mistakes in statecraft. Such sayings, he argued, led the young to despise the established constitution and made them violent. ,But I hold Cyropaedia I. iv. 21. that they who cultivate wisdom and think they will be able to guide the people in prudent policy never lapse into violence: they know that enmities and dangers are inseparable from violence, but persuasion produces the same results safely and amicably. For violence, by making its victims sensible of loss, rouses their hatred: but persuasion, by seeming to confer a favour, wins goodwill. It is not, then, cultivation of wisdom that leads to violent methods, but the possession of power without prudence. ,Besides, many supporters are necessary to him who ventures to use force: but he who can persuade needs no confederate, having confidence in his own unaided power of persuasion. And such a man has no occasion to shed blood; for who would rather take a man’s life than have a live and willing follower? But his accuser argued thus. ,Among the associates of Socrates were Critias and Alcibiades; and none wrought so many evils to the state. For Critias in the days of the oligarchy bore the palm for greed and violence: Alcibiades, for his part, exceeded all in licentiousness and insolence under the democracy. , Now I have no intention of excusing the wrong these two men wrought the state; but I will explain how they came to be with Socrates . ,Ambition was the very life-blood of both: no Athenian was ever like them. They were eager to get control of everything and to outstrip every rival in notoriety. They knew that Socrates was living on very little, and yet was wholly independent; that he was strictly moderate in all his pleasures; and that in argument he could do what he liked with any disputant. ,Sharing this knowledge and the principles I have indicated, is it to be supposed that these two men wanted to adopt the simple life of Socrates, and with this object in view sought his society? Did they not rather think that by associating with him they would attain the utmost proficiency in speech and action? ,For my part I believe that, had heaven granted them the choice between the life they saw Socrates leading and death, they would have chosen rather to die. Their conduct betrayed their purpose; for as soon as they thought themselves superior to their fellow-disciples they sprang away from Socrates and took to politics; it was for political ends that they had wanted Socrates . , But it may be answered: Socrates should have taught his companions prudence before politics. I do not deny it; but I find that all teachers show their disciples how they themselves practise what they teach, and lead them on by argument. And I know that it was so with Socrates : he showed his companions that he was a gentleman himself, and talked most excellently of goodness and of all things that concern man. ,I know further that even those two were prudent so long as they were with Socrates, not from fear of fine or blow, but because at that time they really believed in prudent conduct. , But many self-styled lovers of wisdom may reply: A just man can never become unjust; a prudent man can never become wanton; in fact no one having learned any kind of knowledge can become ignorant of it. I do not hold with this view. Cyropaedia VII. v. 75. Against Antisthenes. I notice that as those who do not train the body cannot perform the functions proper to the body, so those who do not train the soul cannot perform the functions of the soul: for they cannot do what they ought to do nor avoid what they ought not to do. ,For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown , My testimony agrees with theirs; for I see that, just as poetry is forgotten unless it is often repeated, so instruction, when no longer heeded, fades from the mind. To forget good counsel is to forget the experiences that prompted the soul to desire prudence: and when those are forgotten, it is not surprising that prudence itself is forgotten. ,I see also that men who take to drink or get involved in love intrigues lose the power of caring about right conduct and avoiding evil. For many who are careful with their money no sooner fall in love than they begin to waste it: and when they have spent it all, they no longer shrink from making more by methods which they formerly avoided because they thought them disgraceful. ,How then can it be impossible for one who was prudent to lose his prudence, for one who was capable of just action to become incapable? To me indeed it seems that whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: Abandon prudence, and make haste to gratify us and the body. , And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. ,Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? ,For their wrongdoing, then, is Socrates to be called to account by his accuser? And does he deserve no word of praise for having controlled them in the days of their youth, when they would naturally be most reckless and licentious? Other cases, at least, are not so judged. ,For what teacher of flute, lyre, or anything else, after making his pupils proficient, is held to blame if they leave him for another master, and then turn out incompetent? What father, whose son bears a good character so long as he is with one master, but goes wrong after he has attached himself to another, throws the blame on the earlier teacher? Is it not true that the worse the boy turns out with the second, the higher is his father’s praise of the first? Nay, fathers themselves, living with their sons, are not held responsible for their boys’ wrongdoing if they are themselves prudent men. ,This is the test which should have been applied to Socrates too. If there was anything base in his own life, he might fairly have been thought vicious. But, if his own conduct was always prudent, how can he be fairly held to blame for the evil that was not in him? , Nevertheless, although he was himself free from vice, if he saw and approved of base conduct in them, he would be open to censure. Well, when he found that Critias loved Euthydemus IV. ii. 1. and wanted to lead him astray, he tried to restrain him by saying that it was mean and unbecoming in a gentleman to sue like a beggar to the object of his affection, whose good opinion he coveted, stooping to ask a favour that it was wrong to grant. ,As Critias paid no heed whatever to this protest, Socrates, it is said, exclaimed in the presence of Euthydemus and many others, Critias seems to have the feelings of a pig: he can no more keep away from Euthydemus than pigs can help rubbing themselves against stones. ,Now Critias bore a grudge against Socrates for this; and when he was one of the Thirty and was drafting laws with Charicles, he bore it in mind. He inserted a clause which made it illegal to teach the art of words. It was a calculated insult to Socrates, whom he saw no means of attacking, except by imputing to him the practice constantly attributed to philosophers, i.e. the practice of making the worse appear the better argument. In Plato, Apol. 19b, Socrates makes Aristophanes ( Clouds ) author of this charge against him. Aristotle in the Rhetoric (B 24, 11) associates the practice with the name of Protagoras: cp. Diog. Laert. ix. 51. and so making him unpopular. For I myself never heard Socrates indulge in the practice, nor knew of anyone who professed to have heard him do so. The truth came out. ,When the Thirty were putting to death many citizens of the highest respectability and were encouraging many in crime, Socrates had remarked: It seems strange enough to me that a herdsman Cyropaedia VIII. ii. 14. who lets his cattle decrease and go to the bad should not admit that he is a poor cowherd; but stranger still that a statesman when he causes the citizens to decrease and go to the bad, should feel no shame nor think himself a poor statesman. ,This remark was reported to Critias and Charicles, who sent for Socrates, showed him the law and forbade him to hold conversation with the young. May I question you, asked Socrates, in case I do not understand any point in your orders? You may, said they. Well now, said he, , I am ready to obey the laws. But lest I unwittingly transgress through ignorance, I want clear directions from you. Do you think that the art of words from which you bid me abstain is associated with sound or unsound reasoning? For if with sound, then clearly I must abstain from sound reasoning: but if with unsound, clearly I must try to reason soundly. , Since you are ignorant, Socrates, said Charicles in an angry tone, we put our order into language easier to understand. You may not hold any converse whatever with the young. Well then, said Socrates, that there may be no question raised about my obedience, please fix the age limit below which a man is to be accounted young. So long, replied Charicles, as he is not permitted to sit in the Council, because as yet he lacks wisdom. You shall not converse with anyone who is under thirty. , Suppose I want to buy something, am I not even then to ask the price if the seller is under thirty? Oh yes, answered Charicles, you may in such cases. But the fact is, Socrates, you are in the habit of asking questions to which you know the answer: so that is what you are not to do. Am I to give no answer, then, if a young man asks me something that I know? — for instance, Where does Charicles live? or Where is Critias? Oh yes, answered Charicles, you may, in such cases. , But you see, Socrates, explained Critias, you will have to avoid your favourite topic, — the cobblers, builders and metal workers Cyropaedia VI. ii. 37. ; for it is already worn to rags by you in my opinion. Then must I keep off the subjects of which these supply illustrations, Justice, Holiness, and so forth? Indeed yes, said Charicles, and cowherds too: else you may find the cattle decrease. , Thus the truth was out: the remark about the cattle had been repeated to them: and it was this that made them angry with him. So much, then, for the connexion of Critias with Socrates and their relation to each other. ,I venture to lay it down that learners get nothing from a teacher with whom they are out of sympathy. Now, all the time that Critias and Alcibiades associated with Socrates they were out of sympathy with him, but from the very first their ambition was political advancement. For while they were still with him, they tried to converse, whenever possible, with prominent politicians. ,Indeed, there is a story told of Alcibiades, that, when he was less than twenty years old, he had a talk about laws with Pericles, his guardian, the first citizen in the State. , Tell me, Pericles, he said, can you teach me what a law is? Certainly, he replied. Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is. , Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done. Do they suppose it is right to do good or evil? Good, of course, young man, — not evil. , But if, as happens under an oligarchy, not the majority, but a minority meet and enact rules of conduct, what are these? Whatsoever the sovereign power in the State, after deliberation, enacts and directs to be done is known as a law. If, then, a despot, being the sovereign power, enacts what the citizens are to do, are his orders also a law? Yes, whatever a despot as ruler enacts is also known as a law. , But force, the negation of law, what is that, Pericles? Is it not the action of the stronger when he constrains the weaker to do whatever he chooses, not by persuasion, but by force? That is my opinion. Then whatever a despot by enactment constrains the citizens to do without persuasion, is the negation of law? I think so: and I withdraw my answer that whatever a despot enacts without persuasion is a law. , And when the minority passes enactments, not by persuading the majority, but through using its power, are we to call that force or not? Everything, I think, that men constrain others to do without persuasion, whether by enactment or not, is not law, but force. It follows then, that whatever the assembled majority, through using its power over the owners of property, enacts without persuasion is not law, but force? , Alcibiades, said Pericles, at your age, I may tell you, we, too, were very clever at this sort of thing. For the puzzles we thought about and exercised our wits on were just such as you seem to think about now. Ah, Pericles, cried Alcibiades, if only I had known you intimately when you were at your cleverest in these things! , So soon, then, as they presumed themselves to be the superiors of the politicians, they no longer came near Socrates . For apart from their general want of sympathy with him, they resented being cross-examined about their errors when they came. Politics had brought them to Socrates, and for politics they left him. ,But Criton was a true associate of Socrates, as were Chaerophon, Chaerecrates, Hermogenes, Simmias, Cebes, Phaedondas, and others who consorted with him not that they might shine in the courts or the assembly, but that they might become gentlemen, and be able to do their duty by house and household, and relatives and friends, and city and citizens. of these not one, in his youth or old age, did evil or incurred censure. , But, said his accuser, Socrates taught sons to treat their fathers with contempt: he persuaded them that he made his companions wiser than their fathers: he said that the law allowed a son to put his father in prison if he convinced a jury that he was insane; and this was a proof that it was lawful for the wiser to keep the more ignorant in gaol. ,In reality Socrates held that, if you clap fetters on a man for his ignorance, you deserve to be kept in gaol yourself by those whose knowledge is greater than your own: and such reasoning led him frequently to consider the difference between Madness and Ignorance. That madmen should be kept in prison was expedient, he thought, both for themselves and for their friends: but those who are ignorant of what they ought to know deserve to learn from those who know it. , But, said his accuser, Socrates caused his companions to dishonour not only their fathers, but their other relations as well, by saying that invalids and litigants get benefit not from their relations, but from their doctor or their counsel. , of friends too he said that their goodwill was worthless, unless they could combine with it some power to help one: only those deserved honour who knew what was the right thing to do, and could explain it. Thus by leading the young to think that he excelled in wisdom and in ability to make others wise, he had such an effect on his companions that no one counted for anything in their estimation in comparison with him. ,Now I know that he did use this language about fathers, relations and friends. And, what is more, he would say that so soon as the soul, the only seat of intelligence, is gone out of a man, even though he be our nearest and dearest, we carry out his body and hide it in the tomb. ,Moreover, a man’s dearest friend is himself: yet, even in his lifetime he removes or lets another remove from his body whatever is useless and unprofitable. He removes his own nails, hair, corns: he lets the surgeon cut and cauterize him, and, aches and pains notwithstanding, feels bound to thank and fee him for it. He spits out the saliva from his mouth as far away as he can, because to retain it doesn’t help him, but harms him rather. , Now in saying all this, he was not giving a lesson on the duty of burying one’s father alive, or making mincemeat of one’s body : he meant to show that unreason is unworth, and was urging the necessity of cultivating sound sense and usefulness, in order that he who would fain be valued by father or by brother or by anyone else may not rely on the bond of familiarity and neglect him, but may try to be useful to all those by whom he would be valued. , Again, his accuser alleged that he selected from the most famous poets the most immoral passages, and used them as evidence in teaching his companions to be tyrants and malefactors: for example, Hesiod’s line: No work is a disgrace, but idleness is a disgrace. Hes. WD 309 Hes. WD 309 He was charged with explaining this line as an injunction to refrain from no work, dishonest or disgraceful, but to do anything for gain. ,Now, though Socrates would fully agree that it is a benefit and a blessing to a man to be a worker, and a disadvantage and an evil to be an idler — that work, in fact, is a blessing, idleness an evil — working, being a worker, meant to him doing good work; but gambling and any occupation that is immoral and leads to loss he called idling. When thus interpreted there is nothing amiss with the line: No work is a disgrace, but idleness is a disgrace. Hes. WD 309 ,Again, his accuser said that he often quoted the passage from Homer, showing how Odysseus: Whenever he found one that was a captain and a man of mark, stood by his side, and restrained him with gentle words: Good sir, it is not seemly to affright thee like a coward, but do thou sit thyself and make all thy folk sit down... But whatever man of the people he saw and found him shouting, him he drove with his sceptre and chid him with loud words: Good sir, sit still and hearken to the words of others that are thy betters: but thou art no warrior and a weakling, never reckoned whether in battle or in council. Hom. Il. 2.188 ; Leaf’s translation. This passage, it was said, he explained to mean that the poet approved of chastising common and poor folk. ,But Socrates never said that: indeed, on that view he would have thought himself worthy of chastisement. But what he did say was that those who render no service either by word or deed, who cannot help army or city or the people itself in time of need, ought to be stopped, even if they have riches in abundance, above all if they are insolent as well as inefficient. ,But Socrates, at least, was just the opposite of all that: he showed himself to be one of the people and a friend of mankind. For although he had many eager disciples among citizens and strangers, yet he never exacted a fee for his society from one of them, but of his abundance he gave without stint to all. Some indeed, after getting from him a few trifles for nothing, became vendors of them at a great price to others, and showed none of his sympathy with the people, refusing to talk with those who had no money to give them. Aristippus especially is meant. ,But Socrates did far more to win respect for the State in the world at large than Lichas, whose services to Sparta have made his name immortal. For Lichas used to entertain the strangers staying at Sparta during the Feast of the Dancing Boys; According to Eusebius this festival, which was held in the summer, was instituted in honour of the Spartans who fell fighting against the Argives for the possession of Thyrea. but Socrates spent his life in lavishing his gifts and rendering the greatest services to all who cared to receive them. For he always made his associates better men before he parted with them. Such was the character of Socrates . ,To me he seemed to deserve honour rather than death at the hands of the State. And a consideration of his case in its legal aspect will confirm my opinion. Under the laws, death is the penalty inflicted on persons proved to be thieves, highwaymen, cutpurses, kidnappers, robbers of temples; and from such criminals no man was so widely separated as he. ,Moreover, to the State he was never the cause of disaster in war, or strife or treason or any evil whatever. Again, in private life no man by him was ever deprived of good or involved in ill. ,None of these crimes was ever so much as imputed to him. How then could he be guilty of the charges? For so far was he from rejecting the gods, as charged in the indictment, that no man was more conspicuous for his devotion to the service of the gods: so far from corrupting the youth, as his accuser actually charged against him, that if any among his companions had evil desires, he openly tried to reform them and exhorted them to desire the fairest and noblest virtue, by which men prosper in public life and in their homes. By this conduct did he not deserve high honour from the State? |
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| 41. 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 |
| 42. Xenophon, On Hunting, 12.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cynicism Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 166 |
43. 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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44. 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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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, 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 |
| 47. 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 |
| 48. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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 |
| 49. Crates, Letters, a b c d\n0 15 15 15 None\n1 22 22 22 None\n2 2 2 2 None\n3 19 19 19 None\n4 14 14 14 None\n5 34.4 34.4 34 4\n6 16 16 16 None\n7 23 23 23 None\n8 '6 '6 '6 None\n9 '21 '21 '21 None\n10 '13 '13 '13 None\n11 '12 '12 '12 None\n12 '20 '20 '20 None\n13 '33.2 '33.2 '33 2\n14 '35 '35 '35 None\n15 '26 '26 '26 None\n16 '27 '27 '27 None\n17 '35.2 '35.2 '35 2\n18 '17 '17 '17 None\n19 '5 '5 '5 None\n20 '8 '8 '8 None\n21 '7 '7 '7 None\n22 '29 '29 '29 None\n23 '9 '9 '9 None\n24 '15 '15 '15 None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140, 180 |
| 50. 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 |
| 51. Menander, Fragments, '250 (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) 345 |
| 52. Menander, Fragments, '250 (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) 345 |
| 53. Aristotle, Rhetoric, 3.2.1405a23-5, 3.10.6, '3.10.7.1411a24, 2.24, 1401a14, 1401a15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 166 |
| 54. Aristotle, Politics, 8.7.1341b8-14, 8.71341b1, 1257b30-1258a14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 166 |
| 55. Aristotle, Nicomachean Ethics, 1107b5-10, 1156b7, 1159b2, 1155a32-35, '2.2.4.1104a9, 1145a, 1148b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 90 |
| 56. Aristotle, Eudemian Ethics, 1235a, 1234a30 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 76 |
| 57. 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 |
| 58. Menander, Fragments, '250 (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) 345 |
| 59. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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 |
| 60. 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 |
| 61. 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 |
| 62. Antisthenes of Rhodes, Fragments, '161, '173, '195, '39B, '40B, '70, '71, '75, '77, '88, '90, 22, 23, 24, 25, 26, 28, 27 (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) 623, 652 |
| 63. 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 |
| 64. 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 |
| 65. 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 |
| 66. 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 |
| 67. Cicero, Tusculan Disputations, a b c d\n0 4 4 4 None\n1 4.14 4.14 4 14\n2 4.13 4.13 4 13\n3 4.12 4.12 4 12\n4 '1.28 '1.28 '1 28\n5 '1.32 '1.32 '1 32\n6 4.33 4.33 4 33\n7 4.32 4.32 4 32\n8 4.24 4.24 4 24\n9 4.25 4.25 4 25\n10 4.26 4.26 4 26\n11 4.27 4.27 4 27\n12 4.28 4.28 4 28\n13 4.29 4.29 4 29\n14 4.30 4.30 4 30\n15 4.31 4.31 4 31\n16 4.23 4.23 4 23\n17 4.15 4.15 4 15\n18 4.16 4.16 4 16\n19 4.17 4.17 4 17\n20 4.18 4.18 4 18\n21 4.19 4.19 4 19\n22 4.20 4.20 4 20\n23 4.21 4.21 4 21\n24 4.22 4.22 4 22\n25 4.10 4.10 4 10\n26 4.11 4.11 4 11\n27 '5.89 '5.89 '5 89\n28 '5.90 '5.90 '5 90\n29 '1.109 '1.109 '1 109\n30 '5.46 '5.46 '5 46\n31 '3.3 '3.3 '3 3\n32 '3.76 '3.76 '3 76\n33 '4.61 '4.61 '4 61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98 |
68. Cicero, Pro Murena, 75 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188| 75. quae res ipsa, quae diuturnitas imperi comprobat nimium severa oratione reprehendere. fuit eodem ex studio vir eruditus apud patres nostros et honestus homo et nobilis, Q. Quinto Tubero. is, cum epulum Q. Quintus Maximus P. Publii Africani, patrui sui, nomine populo Romano daret, rogatus est a maximo ut triclinium sterneret, cum esset Tubero eiusdem Africani sororis filius. atque ille, homo eruditissimus ac Stoicus, stravit pelliculis haedinis lectulos Punicanos et exposuit vasa Samia, quasi vero esset Diogenes Cynicus mortuus et non divini hominis Africani mors honestaretur; quem cum supremo eius die maximus laudaret, gratias egit dis immortalibus quod ille vir in hac re publica potissimum natus esset; necesse enim fuisse ibi esse terrarum imperium ubi ille esset. huius in morte celebranda graviter tulit populus Romanus hanc perversam sapientiam Tuberonis, | |
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| 69. Cicero, Paradoxa Stoicorum, 2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynicism / cynic Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243 |
| 70. Cicero, Orator, 2.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •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 |
| 71. 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 |
72. 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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| 73. Cicero, De Finibus, a b c d\n0 '2.27 '2.27 '2 27\n1 '3.75 '3.75 '3 75\n2 '1.71 '1.71 '1 71\n3 '2.91 '2.91 '2 91\n4 '2.118 '2.118 '2 118\n5 '3.57 '3.57 '3 57\n6 '5.49 '5.49 '5 49 (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) 343 |
| 74. 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 |
| 75. 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 |
| 76. 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 |
| 77. 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 |
78. Cicero, On Duties, a b c d\n0 1.128 1.128 1 128\n1 1.25 1.25 1 25\n2 1.120 1.120 1 120\n3 1.148 1.148 1 148\n4 3.65 3.65 3 65\n.. ... ... .. ...\n75 2.71 2.71 2 71\n76 2.70 2.70 2 70\n77 '1.136 '1.136 '1 136\n78 '3.97 '3.97 '3 97\n79 '1.121 '1.121 '1 121\n\n[80 rows x 4 columns] (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 254; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 163, 164; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 254; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39| 1.128. Nec vero audiendi sunt Cynici, aut si qui filerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea, quae turpia non sint, verbis flagitiosa ducamus, illa autem, quae turpia sint, nominibus appellemus suis. Latrocinari, fraudare, adulterare re turpe est, sed dicitur non obscene; liberis dare operam re honestum est, nomine obscenum; pluraque in ear sententiam ab eisdem contra verecundiam disputantur. Nos autem naturam sequamur et ab omni, quod abhorret ab oculorum auriumque approbatione, fugiamus; status incessus, sessio accubitio, vultus oculi manuum motus teneat illud decorum. | 1.128. But we should give no heed to the Cynics (or to some Stoics who are practically Cynics) who censure and ridicule us for holding that the mere mention of some actions that are not immoral is shameful, while other things that are immoral we call by their real names. Robbery, fraud, and adultery, for example, are immoral in deed, but it is not indecent to name them. To beget children in wedlock is in deed morally right; to speak of it is indecent. And they assail modesty with a great many other arguments to the same purport. But as for us, let us follow Nature and shun everything that is offensive to our eyes or our ears. So, in standing or walking, in sitting or reclining, in our expression, our eyes, or the movements of our hands, let us preserve what we have called "propriety." < |
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79. Cicero, On Laws, a b c d\n0 1.39 1.39 1 39\n1 '1.51 '1.51 '1 51 (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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| 80. Cicero, On The Ends of Good And Evil, a b c d\n0 2.90 2.90 2 90\n1 3.59 3.59 3 59\n2 3.65 3.65 3 65\n3 3.66 3.66 3 66\n4 3.67 3.67 3 67\n.. ... ... .. ...\n65 '1.71 '1.71 '1 71\n66 '2.91 '2.91 '2 91\n67 '2.118 '2.118 '2 118\n68 '3.57 '3.57 '3 57\n69 '5.49 '5.49 '5 49\n\n[70 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) 15 |
| 81. 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 |
82. Cicero, Academica, 1.1-1.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynicism Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 21, 23| 1.1. In Cumano nuper cum mecum Atticus noster esset, nuntiatum est nobis a M. Varrone venisse eum Roma pridie vesperi et, nisi de via fessus esset, continuo ad nos venturum fuisse. quod cum audissemus, nullam moram interponendam putavimus quin videremus hominem nobiscum et studiis eisdem et vetustate amicitiae coniunctum; itaque confestim ad eum ire perreximus. paulumque cum ab ab om. *d eius villa abessemus, ipsum ad nos venientem vidimus; atque illum complexi, ut mos amicorum est (satis enim satis enim *g longo intervallo * * * ), ad suam -eum *d se visentium Dav. villam reduximus. non videramus inter nos Reitz. advenerat pl. 1.2. hic pauca primo, atque ea ea om. x percunctantibus nobis ecquid ecquid Man. et sis quid *g*d forte Roma Romae gx novi. Tum add. Reid hic St. Atticus Omitte ista quae nec percunctari nec audire sine molestia possumus quaeso inquit et quaere quaere mp m quare *g*d potius ecquid ecquid Asc. et quid *g*d ipse novi. silent enim diutius Musae Varronis quam solebant, nec tamen istum cessare sed celare quae scribat existimo. Minime vero inquit ille; intemperantis enim arbitror esse scribere quod occultari velit; int. esse arb. scr. quidquam q. occ. velis Hier. adv. Rufin. 1, 1 sed habeo magnum opus opus magunum *d in manibus, quae qui g 1 quod Asc. idque Chr. iam pridem; ad hunc enim enim *g eum *d om. Asc. ipsum (me autem dicebat) quaedam institui, quae et sunt magna sane et limantur a me politius. | |
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| 83. 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 |
| 84. Varro, Saturae Menippae, 83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cynicism Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 23 |
85. 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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| 86. Philodemus of Gadara, De Pietate \ , '7 (2nd 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) 610 |
| 87. Philodemus of Gadara, De Ira \ , 3.13, 3.17-3.18, 8.31-8.32, 19.20-19.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 33, 74 |
| 88. 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 |
| 89. Philodemus, De Oeconomia, a b c d\n0 22.18 22.18 22 18\n1 22.17 22.17 22 17\n2 22.16 22.16 22 16\n3 22.15 22.15 22 15\n4 22.14 22.14 22 14\n.. ... ... ... ...\n156 18.35 18.35 18 35\n157 24.7-25.12 24.7 24 7\n158 24.7-25.48 24.7 24 7\n159 12.5-22.16 12.5 12 5\n160 '15 '15 '15 None\n\n[161 rows x 4 columns] (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 69 |
| 90. 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 |
91. Septuagint, Wisdom of Solomon, 1.5, 2.6 (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) 50, 766 | 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. |
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92. Septuagint, Ecclesiasticus (Siracides), 22.13, 31.3 (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) 48, 50, 345, 766 | 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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| 93. 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 |
| 94. Lucilius Gaius, Fragments, 1022-1023, 1189-1190, 1196-1208, 1234, 200-207, 35, 401-418, 507-508, 805-811, 815-823, 1331 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 74 |
95. 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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96. Lucretius Carus, On The Nature of Things, 1.40-1.43, 1.936-1.938, 2.7-2.13, 3.510-3.511, 3.526-3.1094, 4.1037-4.1287, 5.22-5.54, 5.82 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism, condemned/satirized by greek writers •cynics/cynicism, condemned by horace/cicero •cynics/cynicism •cynics/cynicism, diatribes by •philodemus of gadara, condemnation of cynicism •cynics/cynicism, mild •cynic/cynicism •cynics/cynicism, influence on horace Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 125, 655, 668; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 69; 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. 3.510. 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, | 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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| 97. 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 |
| 98. 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 |
| 99. Horace, Letters, a b c d\n0 1.1.5 1.1.5 1 1\n1 1.1.11 1.1.11 1 1\n2 1.1.4 1.1.4 1 1\n3 1.14.38 1.14.38 1 14\n4 1.14.37 1.14.37 1 14\n5 1.18.7 1.18.7 1 18\n6 2.2.191 2.2.191 2 2\n7 1.17.19 1.17.19 1 17\n8 1.17.20 1.17.20 1 17\n9 1.17.21 1.17.21 1 17\n10 1.17.22 1.17.22 1 17\n11 1.17.23 1.17.23 1 17\n12 1.17.24 1.17.24 1 17\n13 1.17.25 1.17.25 1 17\n14 1.17.26 1.17.26 1 17\n15 1.17.27 1.17.27 1 17\n16 1.17.28 1.17.28 1 17\n17 1.17.29 1.17.29 1 17\n18 1.17.30 1.17.30 1 17\n19 1.17.31 1.17.31 1 17\n20 1.17.32 1.17.32 1 17\n21 2.2.190 2.2.190 2 2\n22 1.17.18 1.17.18 1 17\n23 1.18.1 1.18.1 1 18\n24 1.17.13 1.17.13 1 17\n25 1.17.14 1.17.14 1 17\n26 1.17.15 1.17.15 1 17\n27 1.17.16 1.17.16 1 17\n28 1.17.17 1.17.17 1 17\n29 1.18.6 1.18.6 1 18\n30 1.18.5 1.18.5 1 18\n31 1.18.4 1.18.4 1 18\n32 1.18.3 1.18.3 1 18\n33 1.18.2 1.18.2 1 18\n34 1.18.8 1.18.8 1 18\n35 1.10.1 1.10.1 1 10\n36 1.10.2 1.10.2 1 10\n37 1.2.46 1.2.46 1 2\n38 '1.1.60 '1.1.60 '1 1\n39 '1.1.106 '1.1.106 '1 1\n40 1.2.17 1.2.17 1 2\n41 1.2.18 1.2.18 1 2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 5 |
| 100. Horace, Sermones, a b c d\n0 1.4.110 1.4.110 1 4\n1 1.4.114 1.4.114 1 4\n2 1.4.129 1.4.129 1 4\n3 1.10.54 1.10.54 1 10\n4 2.2.65 2.2.65 2 2\n.. ... ... .. ..\n102 2.5.33 2.5.33 2 5\n103 2.5.34 2.5.34 2 5\n104 2.5.35 2.5.35 2 5\n105 2.5.36 2.5.36 2 5\n106 2.5.37 2.5.37 2 5\n\n[107 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) 74, 154 |
| 101. Ovid, Remedia Amoris, 103-106, 69, 79-80, 83, 92 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 69 |
102. Ovid, Metamorphoses, 1.125-1.150, 9.29-9.30, 9.115-9.117, 9.235-9.238, 13.15.101-13.15.104, 13.15.360-13.15.369, 13.124-13.127, 13.135-13.137, 13.382-13.383 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynicism •cynics/cynicism •cynic/cynicism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151, 657; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 200; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 35| 1.125. Tertia post illam successit aenea proles, 1.126. saevior ingeniis et ad horrida promptior arma, 1.127. non scelerata tamen. De duro est ultima ferro. 1.128. Protinus inrupit venae peioris in aevum 1.129. omne nefas: fugere pudor verumque fidesque; 1.130. In quorum subiere locum fraudesque dolique 1.131. insidiaeque et vis et amor sceleratus habendi. 1.132. Vela dabat ventis (nec adhuc bene noverat illos) 1.133. navita; quaeque diu steterant in montibus altis, 1.134. fluctibus ignotis insultavere carinae, 1.135. communemque prius ceu lumina solis et auras 1.136. cautus humum longo signavit limite mensor. 1.137. Nec tantum segetes alimentaque debita dives 1.138. poscebatur humus, sed itum est in viscera terrae: 1.139. quasque recondiderat Stygiisque admoverat umbris, 1.140. effodiuntur opes, inritamenta malorum. 1.141. Iamque nocens ferrum ferroque nocentius aurum 1.142. prodierat: prodit bellum, quod pugnat utroque, 1.143. sanguineaque manu crepitantia concutit arma. 1.144. Vivitur ex rapto: non hospes ab hospite tutus, 1.145. non socer a genero; fratrum quoque gratia rara est. 1.146. Inminet exitio vir coniugis, illa mariti; 1.147. lurida terribiles miscent aconita novercae; 1.148. filius ante diem patrios inquirit in annos. 1.149. Victa iacet pietas, et virgo caede madentis, 1.150. ultima caelestum terras Astraea reliquit. 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. 13.124. ultima murmur erat, donec Laertius heros 13.125. adstitit atque oculos paulum tellure moratos 13.126. sustulit ad proceres exspectatoque resolvit 13.127. ora sono; neque abest facundis gratia dictis. 13.135. Huic modo ne prosit, quod, uti est, hebes esse videtur, 13.136. neve mihi noceat, quod vobis semper, Achivi, 13.137. profuit ingenium, meaque haec facundia, siqua est, 13.382. Mota manus procerum est, et quid facundia posset, 13.383. re patuit, fortisque viri tulit arma disertus. | 1.125. No harsh decrees were fixed on brazen plates. 1.126. No suppliant multitude the countece 1.127. of Justice feared, averting, for they dwelt 1.128. without a judge in peace. Descended not 1.129. the steeps, shorn from its height, the lofty pine, 1.130. cleaving the trackless waves of alien shores, 1.131. nor distant realms were known to wandering men. 1.132. The towns were not entrenched for time of war; 1.133. they had no brazen trumpets, straight, nor horn 1.134. of curving brass, nor helmets, shields nor swords. 1.135. There was no thought of martial pomp —secure 1.136. a happy multitude enjoyed repose. 1.138. a store of every fruit. The harrow touched 1.139. her not, nor did the plowshare wound 1.140. her fields. And man content with given food, 1.141. and none compelling, gathered arbute fruit 1.142. and wild strawberries on the mountain sides, 1.143. and ripe blackberries clinging to the bush, 1.144. and corners and sweet acorns on the ground, 1.145. down fallen from the spreading tree of Jove. 1.146. Eternal Spring! Soft breathing zephyrs soothed 1.147. and warmly cherished buds and blooms, produced 1.148. without a seed. The valleys though unplowed 1.149. gave many fruits; the fields though not renewed 1.150. white glistened with the heavy bearded wheat: 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? 13.124. he caused them. Hector, proud in his succe 13.125. in blood and slaughter, I then dared to meet 13.126. and with a huge: stone from a distance hurled 13.127. I laid him flat. When he demanded one 13.135. where now has eloquent Ulysses gone? 13.136. Truly, I did protect a thousand ship 13.137. with my breast, saving the hopes of your return.— 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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| 103. 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 |
104. Vergil, Georgics, 1.185-1.186 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynics/cynicism, condemned by horace/cicero Found in books: 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. | 1.185. Set mortals on with tools to turn the sod, 1.186. When now the awful groves 'gan fail to bear |
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| 105. 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 |
106. Ovid, Ars Amatoria, 1.35-1.38, 2.123 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynic/cynicism Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 35, 69| 1.35. Principio, quod amare velis, reperire labora, 1.36. rend= 1.37. Proximus huic labor est placitam exorare puellam: 1.38. rend= 2.123. Non formosus erat, sed erat facundus Ulixes, | 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; 2.123. Yet the wing'd god shall to our rules submit, |
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| 107. Nicocles, Fragments, 57.61 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98 |
| 108. 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 |
| 109. Dionysius, Art of Grammar, 36.6-36.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 272 |
| 110. 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 3.3.11 3.3.11 3 3\n4 3.3.12 3.3.12 3 3\n5 '3.14 '3.14 '3 14\n6 3.3.10 3.3.10 3 3\n7 3.3.9 3.3.9 3 3\n8 '2.3 '2.3 '2 3\n9 '1.4 '1.4 '1 4\n10 '4.7 '4.7 '4 7\n11 '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 |
| 111. 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 (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 |
112. 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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| 113. 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 |
| 114. Philo of Alexandria, Allegorical Interpretation, 2.51-2.52, 3.48, 3.155 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 132, 190, 279 |
| 115. Philo of Alexandria, Who Is The Heir, '14 (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) 58 |
116. 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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| 117. Cicero, Academica Posteriora, 1.10.36 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cynicism / cynic Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 247 |
| 118. 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 |
119. Philo of Alexandria, That God Is Unchangeable, 164, 12 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 132 | 12. and this is the constitution of the number seven, that is to say, of the soul that rests in God, and which no longer concerns itself about any mortal employment, when it has quitted the number six which it allotted to those who were not able to attain to the first rank, but who of necessity contented themselves with arriving at the second. |
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| 120. Philo of Alexandria, On The Life of Moses, a b c d\n0 '2.212 '2.212 '2 212\n1 '2.70 '2.70 '2 70 (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) 56 |
121. Philo of Alexandria, On The Contemplative Life, 40-54, 56, 55 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 280 | 55. and afterwards some of the dishes are carried away empty from the insatiable greediness of those at table, who, gorging themselves like cormorants, devour all the delicacies so completely that they gnaw even the bones, which some left half devoured after all that they contained has been torn to pieces and spoiled. And when they are completely tired with eating, having their bellies filled up to their very throats, but their desires still unsatisfied, being fatigued with eating. |
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| 122. Philo of Alexandria, On The Virtues, '180 (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) 741 |
123. Philo of Alexandria, On Dreams, 1.59, 2.53-2.55 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 190, 279 | 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 2.53. Who, therefore, thinks of costly purple garments? Who cares about transparent and thin summer robes? Who wishes for a garment delicate as a spider's web? Who is eager to have embroidered for him apparel flowered over with dyes and brocaded figures, by those who are skilful in sewing and weaving cunning embroidery, and are superior in their handwork to the imitative skill of the painter? Who, I say? Who, but vain opinion. VIII. 2.54. And, indeed, it is for the same reasons that we had need of houses, requiring them also for protection against the attacks of wild beasts, or of men more savage in their nature than even wild beasts. Why is it, then, that we adorn the pavements and floors with costly stones? And why do we travel over Asia, and Africa, and all Europe, and the islands, searching for pillars and capitals, and architraves, and selecting them with reference to their superior beauty? 2.55. And why are we anxious for, and why do we vie with one another in specimens of Doric, and Ionic, and Corinthian sculpture, and in all the refinements which luxurious men have devised in addition to the existing customs, adorning the capitals of their pillars? And why do we furnish our chambers for men and for women with golden ornaments? Is it not all from our being influenced by vain opinion? |
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| 124. Philo of Alexandria, On The Sacrifices of Cain And Abel, 15, 17, '27 (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) 61 |
| 125. 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 |
126. Philo of Alexandria, On The Special Laws, 1.66, 1.131, 1.174 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish, cynicism •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 190, 279; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 190 | 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. 1.131. The law did not allot any share of the land to the priests, in order that they like others might derive revenues from the land, and so possess a sufficiency of necessary things; but admitting them to an excessive degree of honour, he said that God was their inheritance, having a reference to the things offered to God; for the sake of two objects, both that of doing them the highest honour, since they are thus made partners in those things which are offered up by pious men, out of gratitude to God; and also in order that they might have no business about which to trouble themselves except the offices of religion, as they would have had, if they were forced to take care of their inheritance. And the following are the rewards and preeminent honours which he assigns to them; 1.174. But high seasonings, and cheesecakes, and sweetmeats, and all the other delicacies which the superfluous skill of confectioners and cooks concoct to cajole the illiterate, and unphilosophical, and most slavish of all the outward senses, namely, taste, which is never influenced by any noble sight, or by any perceptible lesson, but only by desire to indulge the appetites of the miserable belly, constantly engenders incurable diseases both in the body and the mind. |
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| 127. Philo of Alexandria, On The Life of Joseph, 143-144 (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) 730 |
| 128. 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 |
129. Philo of Alexandria, That Every Good Person Is Free, '120, '122, '28, 100, 101, 102, 103, 104, 62, 63, 99 (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 | 99. accordingly just see what Hercules says in Euripides. "Yes, burn and scorch my flesh, and glut your hate, Drinking my life-warm blood; for heaven's stars Shall quit their place, and darken 'neath the earth, And earth rise up and take the place of heaven, Before you wring from me a word of flattery." For in real truth flattery, and adulation, and hypocrisy, in which what is uttered is at variance with the sentiments which are really felt, are the most slavish of things. But without any disguise, and in a genuine honest spirit of truth to speak with freedom what is dictated by a clear conscience, is a line of conduct suited to those who are nobly born. |
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| 130. Philo of Alexandria, On Planting, '151 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, wandering Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 56 |
| 131. Philo of Alexandria, On Husbandry, '97, 119, 120, 121, '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 |
| 132. Strabo, Geography, a b c d\n0 '5.3.2 '5.3.2 '5 3\n1 '14.5.9 '14.5.9 '14 5 (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) 655 |
133. Philo of Alexandria, On Drunkenness, 131, 211 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 279 | 211. and again, they sold Joseph to Pharaoh's eunuch, the chief cook; and why is it that the aforesaid offices are absolutely committed to one who is neither man nor woman? Is it because men are by nature calculated to sow seed, and woman to receive it, and that the meeting of the two together is the cause of the generation, and also of the duration of all animals? But it belongs to an unproductive and barren soil, or one may rather say to one which has been made a eunuch, to delight in costly meats and drinks, and in superfluous extravagant preparations of delicacies, since it is unable to reality either to scatter the masculine seeds of virtue, or to receive and nourish them after they have been shed upon it; but, like a rough and stony field, only to destroy those things which ought to have lived for ever. |
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| 134. 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 (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 |
| 135. Philo of Alexandria, On The Preliminary Studies, 134 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 190 |
| 136. Josephus Flavius, Against Apion, a b c d\n0 '1.3 '1.3 '1 3\n1 '1.9 '1.9 '1 9\n2 '32.9 '32.9 '32 9\n3 '38.7 '38.7 '38 7\n4 1.10 1.10 1 10\n5 1.9 1.9 1 9\n6 '38.1 '38.1 '38 1\n7 '10.5 '10.5 '10 5\n8 '15.9 '15.9 '15 9\n9 1.116 1.116 1 116\n10 '1.144 '1.144 '1 144\n11 '25 '25 '25 None\n12 '4 '4 '4 None\n13 1.117 1.117 1 117\n14 1.118 1.118 1 118\n15 '4.3 '4.3 '4 3\n16 '4.6 '4.6 '4 6\n17 '1 '1 '1 None\n18 '14.4 '14.4 '14 4\n19 '36 '36 '36 None\n20 '1.186 '1.186 '1 186 (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) 190 |
| 137. Juvenal, Satires, a b c d\n0 10.356 10.356 10 356\n1 5.5 5.5 5 5\n2 5.4 5.4 5 4\n3 5.3 5.3 5 3\n4 5.2 5.2 5 2\n5 5.1 5.1 5 1\n6 10 10 10 None\n7 '10.360 '10.360 '10 360\n8 '8.14 '8.14 '8 14\n9 13.21 13.21 13 21\n10 13.20 13.20 13 20\n11 13.22 13.22 13 22\n12 13.19 13.19 13 19\n13 14.145 14.145 14 145\n14 14.146 14.146 14 146\n15 14.147 14.147 14 147\n16 14.148 14.148 14 148\n17 14.149 14.149 14 149\n18 14.150 14.150 14 150\n19 14.151 14.151 14 151\n20 14.152 14.152 14 152\n21 14.153 14.153 14 153\n22 14.154 14.154 14 154\n23 14.155 14.155 14 155\n24 14.156 14.156 14 156\n25 14.157 14.157 14 157\n26 14.158 14.158 14 158\n27 14.159 14.159 14 159\n28 14.160 14.160 14 160\n29 14.161 14.161 14 161\n30 14.162 14.162 14 162\n31 14.163 14.163 14 163\n32 14.144 14.144 14 144\n33 14.143 14.143 14 143\n34 14.142 14.142 14 142\n35 14.141 14.141 14 141\n36 14.164 14.164 14 164\n37 14.140 14.140 14 140\n38 14.165 14.165 14 165\n39 14.166 14.166 14 166\n40 14.167 14.167 14 167\n41 14.168 14.168 14 168\n42 14.169 14.169 14 169\n43 14.170 14.170 14 170\n44 14.171 14.171 14 171\n45 14.172 14.172 14 172\n46 '13.122 '13.122 '13 122\n47 '10.362 '10.362 '10 362 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
| 138. 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 |
| 139. 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 |
140. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •qohelet, cynicism of Found in books: Neusner, The Perfect Torah (2003) 78| 3.5. סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: | 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision. |
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141. 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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142. Josephus Flavius, Jewish Antiquities, a b c d\n0 1.239 1.239 1 239\n1 1.240 1.240 1 240\n2 1.241 1.241 1 241\n3 '8.146 '8.146 '8 146\n4 '10.227 '10.227 '10 227\n5 '1.48 '1.48 '1 48 (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) 659| 1.239. τούτοις ἅπασι τοῖς παισὶ καὶ τοῖς υἱωνοῖς ̔́Αβραμος ἀποικιῶν στόλους μηχανᾶται, καὶ τήν τε Τρωγλοδῦτιν καταλαμβάνουσι καὶ τῆς εὐδαίμονος ̓Αραβίας ὅσον ἐπὶ τὴν ̓Ερυθρὰν καθήκει θάλασσαν. λέγεται δέ, ὡς οὗτος ὁ ̔Εώφρην στρατεύσας ἐπὶ τὴν Λιβύην κατέσχεν αὐτὴν καὶ οἱ υἱωνοὶ αὐτοῦ κατοικήσαντες ἐν αὐτῇ τὴν γῆν ἀπὸ τοῦ ἐκείνου ὀνόματος ̓Αφρικὰ προσηγόρευσαν. | 1.239. Now, for all these sons and grandsons, Abraham contrived to settle them in colonies; and they took possession of Troglodytis, and the country of Arabia the Happy, as far as it reaches to the Red Sea. It is related of this Ophren, that he made war against Libya, and took it, and that his grandchildren, when they inhabited it, called it from his name Africa. |
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| 143. Plutarch, Comparison of Numa With Lycurgus, 31.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321 |
| 144. Plutarch, On Stoic Self-Contradictions, '1037C, '1041F, '1043A-1044B, '1049F-1050B, '1050AB, '1050C, 1046e, 1043e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 79 |
| 145. Plutarch, On Tranquility of Mind, '468A, '468C, '477C (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) 766 |
| 146. 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 (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 |
| 147. 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 (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 |
| 148. 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 |
| 149. 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 |
| 150. 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 |
| 151. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, '1089C, '1090A, '1098C, '1100D, '1098DE (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) 182 |
| 152. Ignatius, To The Magnesians, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 181 |
| 153. 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 |
| 154. 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 |
| 155. 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 |
| 156. Musonius Rufus, Fragments, 3, 15, '1, '26.13, '11, '10, '2, '18B, '19, '36, '3, '9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 78 |
| 157. Plutarch, Table Talk, '632E, '673F (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) 182 |
| 158. Plutarch, How The Young Man Should Study Poetry, '74C, '82A (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) 142 |
| 159. 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, '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 |
| 160. 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 |
| 161. Plutarch, How A Man May Become Aware of His Progress In Virtue, '80B, '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 |
| 162. Plutarch, Sayings of Kings And Commanders, 15.182e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 132 |
| 163. Plutarch, Against Colotes, '1108D, '1122E, '1123F, '1124D-1125A, '1124E-1125C, '1125D, 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 |
164. Pliny The Elder, Natural History, 35.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 137 | 35.4. After him Marcus Aemilius, Quintus Lutatius's colleague in the consulship, set up portrait-shields not only in the Basilica Aemilia but also in his own home, and in doing this he was following a truly warlike example; for the shields which contained the likenesses resembled those employed in the fighting at Troy; and this indeed gave them their name of clupei which is not derived from the word meaning 'to be celebrated,' as the misguided ingenuity of scholars has made out. It is a copious inspiration of valour for there to be a representation on a shield of the countece of him who once used it. The Carthaginians habitually made both shields and statues of gold, and carried these with them: at all events Marcius, who took vengeance for the Scipios in Spain, found a shield of this kind that belonged to Hasdrubal, in that general's camp when he captured it, and this shield was hung above the portals of the temple on the Capitol till the first fire. Indeed it is [83 B.C.] noticed that our ancestors felt so little anxiety about this matter that in the 575th year of the city, when the consuls were Lucius Maulius and Quintus Fulvius, the person who contracted for the safety of the Capitol, Marcus Aufidius, informed the Senate that the shields which for a good many censorship periods past had been scheduled as made of bronze were really silver. |
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165. Plutarch, Lycurgus, 31.2 (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) 321| 31.2. ταύτην καὶ Πλάτων ἔλαβε τῆς πολιτείας ὑπόθεσιν καὶ Διογένης καὶ Ζήνων καὶ πάντες ὅσοι τι περὶ τούτων ἐπιχειρήσαντες εἰπεῖν ἐπαινοῦνται, γράμματα καὶ λόγους ἀπολιπόντες μόνον, ὁ δὲ οὐ γράμματα καὶ λόγους, ἀλλʼ ἔργῳ πολιτείαν ἀμίμητον εἰς φῶς προενεγκάμενος, καὶ τοῖς ἀνύπαρκτον εἶναι τὴν λεγομένην περὶ τὸν σοφὸν διάθεσιν ὑπολαμβάνουσιν ἐπιδείξας ὅλην τὴν πόλιν φιλοσοφοῦσαν, εἰκότως ὑπερῆρε τῇ δόξῃ τοὺς πώποτε πολιτευσαμένους ἐν τοῖς Ἕλλησι. | 31.2. His design for a civil polity was adopted by Plato, Diogenes, Zeno, and by all those who have won approval for their treatises on this subject, although they left behind them only writings and words. Lycurgus, on the other hand, produced not writings and words, but an actual polity which was beyond imitation, and because he gave, to those who maintain that the much talked of natural disposition to wisdom exists only in theory, an example of an entire city given to the love of wisdom, his fame rightly transcended that of all who ever founded polities among the Greeks. |
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| 166. 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 |
| 167. Persius, Satires, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 20 |
| 168. New Testament, 1 Thessalonians, 4.9-5.11, 4, 4.1, 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, 4.2, 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: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 224 |
169. New Testament, Titus, 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: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 559| 1.8. ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, | 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; |
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| 170. Plutarch, On The Obsolescence of Oracles, 46.435b, '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 |
171. New Testament, John, 1.6, 14.18, 15.5-15.6, 18.37, 19.3, 19.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism •jewish, cynicism •cynics/cynicism •cynicism, cynics Found in books: 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· 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. 18.37. 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. 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. 18.37. 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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172. New Testament, Luke, 4.18, 6.24, 9.3, 10.4-10.7, 12.19, 14.26, 22.39-22.46, 23.46 (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) 446, 552, 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 272| 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 6.24. Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. 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. 12.19. καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ [κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε], εὐφραίνου. 14.26. Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής. 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. | 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, 6.24. "But woe to you who are rich! For you have received your consolation. 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. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 14.26. "If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 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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| 173. 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 |
174. New Testament, Mark, 2.27, 6.8, 6.48, 7.26, 10.27-10.31, 14.33-14.34 (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) 446, 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 208, 210; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 272| 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 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. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 10.28. Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 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. | 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 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, 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 10.28. Peter began to tell him, "Behold, we have left all, and have followed you." 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first." 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." |
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175. New Testament, Matthew, 5.38-5.43, 5.45, 6.1, 6.6, 6.25-6.34, 8.5, 10.1, 10.9-10.10, 10.16-10.20, 11.25, 25.3, 25.18, 25.25, 27.5, 27.51-27.53 (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) 128, 343, 446, 547, 662; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 272, 273| 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 10.19. ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε· 10.20. οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 25.3. αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας [αὐτῶν] οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· 25.18. ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ. 25.25. καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν. 27.5. καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. | 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 8.5. When he came into Capernaum, a centurion came to him, asking him, 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 25.3. Those who were foolish, when they took their lamps, took no oil with them, 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 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. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. |
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| 176. 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 |
| 177. 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 |
| 178. 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 |
| 179. Plutarch, On The Fortune Or Virtue of Alexander The Great, '333B, '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 |
| 180. Petronius Arbiter, Satyricon, 35.6, 46.8, 120.85-120.86 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 136, 137 |
| 181. 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 |
| 182. Petronius Arbiter, Satyricon, 35.6, 46.8, 120.85-120.86 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 136, 137 |
| 183. Persius, Saturae, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 20 |
184. New Testament, Romans, 13.4, 13.5, 13.1, 13.2, 13.3, 12, 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 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 63, 224| 13.4. τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς· θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. | 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. |
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185. New Testament, 1 Corinthians, 8.9, 5, 10.7, 15.34, 9.15, 9.17, 15.33, 9.16, 15.32, 10.9, 9.18, 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, 9.25, 9.24, 9.27, 10.11, 10.10, 10.1, 10.2, 10.8, 10.6, 10.5, 10.4, 10.3, 9.26, 9.23, 9.22, 9.21, 9.20, 9.19, 8, 9.13.00, 9.7, 9.11, 9.10, 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, 9.4, 9.5, 9.6, 10.23.00, 8.13, 9.19b, 9.19a (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 248| 8.9. βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. | 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. |
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186. New Testament, Philippians, 2.2, 3.2, 3.12-3.14, 4.1-4.2, 4.10-4.19, 4.11.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 2; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 6, 7, 51, 308, 331| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 3.2. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 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. | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 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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187. New Testament, Galatians, 1.1, 1.21-1.22, 5.13.0, 5.17, 5.19-5.23 (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) 49, 310, 741, 767; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98| 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, 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. 5.19. 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, 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. 5.19. 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. 5. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. ,Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. ,Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. ,You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. ,For we, through the Spirit,by faith wait for the hope of righteousness. ,For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ,You were running well! Who interfered withyou that you should not obey the truth? ,This persuasion is notfrom him who calls you. ,A little yeast grows through the wholelump. ,I have confidence toward you in the Lord that you willthink no other way. But he who troubles you will bear his judgment,whoever he is. ,But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. ,I wish that those who disturb you would cut themselvesoff. ,For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. ,For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." ,But if you bite anddevour one another, be careful that you don't consume one another. ,But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. ,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. ,But if you are led by theSpirit, you are not under the law. ,Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, ,idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, ,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. ,But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, ,gentleness, and self-control.Against such things there is no law. ,Those who belong to Christhave crucified the flesh with its passions and lusts. ,If we liveby the Spirit, let's also walk by the Spirit. ,Let's not becomeconceited, provoking one another, and envying one another. |
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188. New Testament, 1 Timothy, 1.12, 1.13, 1.14, 1.15, 1.16, 2.6, 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: 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. 2.6. ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις· 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. 2.6. who gave himself as a ransom for all; the testimony in its own times; 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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| 189. 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 |
190. New Testament, 2 Peter, 1.7, 3.4 (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) 617, 763| 1.7. ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην· 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. 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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| 191. 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, 8.17, 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, 13.3, 13.4, 41548 (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) 160, 161, 162, 163 |
| 192. 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 |
| 193. 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 |
| 194. Plutarch, On Common Conceptions Against The Stoics, '1026B, '1065C, '1075E, 1062e-1063b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347 |
| 195. 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 |
196. New Testament, 2 Timothy, 2.2.0, 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: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 123, 124, 126, 195, 196, 283| 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, | 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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| 197. New Testament, Acts, a b c d\n0 4.32-5.11 4.32 4 32\n1 17.18 17.18 17 18\n2 9.3 9.3 9 3\n3 17.30 17.30 17 30\n4 17.31 17.31 17 31\n5 17.23 17.23 17 23\n6 17.24 17.24 17 24\n7 17.25 17.25 17 25\n8 17.26 17.26 17 26\n9 17.27 17.27 17 27\n10 17.28 17.28 17 28\n11 17.29 17.29 17 29\n12 17.22 17.22 17 22\n13 17.16 17.16 17 16\n14 17.17 17.17 17 17\n15 17.19 17.19 17 19\n16 17.20 17.20 17 20\n17 17.21 17.21 17 21\n18 3.15 3.15 3 15\n19 01/01/19002.22.00 01/01/19002.22.00 01/01/19002 22\n20 26.29 26.29 26 29\n21 26.24 26.24 26 24\n22 01/01/19002.26.00 01/01/19002.26.00 01/01/19002 26\n23 26.17 26.17 26 17\n24 26.16 26.16 26 16\n25 26.2 26.2 26 2\n26 20.32 20.32 20 32\n27 20.33 20.33 20 33\n28 20.34 20.34 20 34\n29 20.35 20.35 20 35\n30 20.31 20.31 20 31\n31 20.30 20.30 20 30\n32 16.37 16.37 16 37\n33 18.28 18.28 18 28\n34 20.29 20.29 20 29\n35 20.2 20.2 20 2\n36 22.3 22.3 22 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 272 |
198. New Testament, James, 2.14-2.26, 3.3-3.4 (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) 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· | 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. |
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| 199. 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 |
| 200. 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 |
201. New Testament, Colossians, 2.8, 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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202. New Testament, Ephesians, 6.5 (1st cent. CE - 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) 308| 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 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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203. 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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| 204. Plutarch, On Talkativeness, '507B (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) 473 |
| 205. Quintilian, Institutes of Oratory, a b c d\n0 2.8 2.8 2 8\n1 2.7 2.7 2 7\n2 2.3 2.3 2 3\n3 2.2 2.2 2 2\n4 2.4 2.4 2 4\n5 2.1 2.1 2 1\n6 2.6 2.6 2 6\n7 2.5 2.5 2 5\n8 10.1.95 10.1.95 10 1\n9 10.1.93 10.1.93 10 1\n10 10.1.94 10.1.94 10 1\n11 '12.73 '12.73 '12 73\n12 '12.17 '12.17 '12 17\n13 '12.10 '12.10 '12 10\n14 '9.1.30 '9.1.30 '9 1\n15 '9.2.15 '9.2.15 '9 2\n16 9.2.21 9.2.21 9 2\n17 9.2.20 9.2.20 9 2\n18 '12.10.64 '12.10.64 '12 10\n19 '11.3.158 '11.3.158 '11 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 78 |
| 206. Ammianus Epigrammaticus, Epigrams, 26.9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 137 |
| 207. Epictetus, Discourses, a b c d\n0 2.4 2.4 2 4\n1 1.6 1.6 1 6\n2 1.14 1.14 1 14\n3 1.8 1.8 1 8\n4 1.13 1.13 1 13\n.. ... ... .. ..\n177 3.24.13 3.24.13 3 24\n178 3.22.8 3.22.8 3 22\n179 3.22.7 3.22.7 3 22\n180 '3.22.13 '3.22.13 '3 22\n181 3.22.4 3.22.4 3 22\n\n[182 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 |
208. Dio Chrysostom, Orations, a b c d\n0 48.16 48.16 48 16\n1 48.15 48.15 48 15\n2 48.14 48.14 48 14\n3 4.29 4.29 4 29\n4 4.30 4.30 4 30\n.. ... ... .. ..\n223 30.38 30.38 30 38\n224 30.34 30.34 30 34\n225 30.43 30.43 30 43\n226 32.53 32.53 32 53\n227 30.44 30.44 30 44\n\n[228 rows x 4 columns] (1st cent. CE - 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) 765; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 151 | 48.16. But at Prusa, it may be, there are no lazy drones, buzzing in impotence, sipping the honey. Again, it is a great delight to observe the ants, how they go forth from the nest, how they aid one another with their loads, and how they yield the trails to one another. Is it not disgraceful, then, as I was saying, that human beings should be more unintelligent than wild creatures which are so tiny and unintelligent? Now this which I have been saying is in a way just idle talk. And civil strife does not deserve even to be named among us, and let no man mention it. < |
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| 209. 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 |
210. Clement of Rome, 1 Clement, a b c d\n0 5.7 5.7 5 7\n1 5.6 5.6 5 6\n2 '20 '20 '20 None\n3 '20.10 '20.10 '20 10 (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) 666| 5.7. δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, So SLK, e)poreu/qh AC probably from v. 4. ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός. | |
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| 211. Arrian, Anabasis of Alexander, 7.1.5-2.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •cynicism Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 217 |
| 212. 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 •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 |
| 213. 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 |
| 214. Tacitus, Histories, 1.3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •syria, perceived cynicism of Found in books: Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 346 |
| 215. Tacitus, Annals, a b c d\n0 14.54.3 14.54.3 14 54\n1 14.56 14.56 14 56\n2 12.49.1 12.49.1 12 49\n3 14.56.2 14.56.2 14 56\n4 14.53.5 14.53.5 14 53\n5 14.55 14.55 14 55\n6 14.54 14.54 14 54\n7 14.53.4 14.53.4 14 53\n8 14.53 14.53 14 53\n9 14.53.2 14.53.2 14 53\n10 '2.60 '2.60 '2 60\n11 '15.62 '15.62 '15 62\n12 14.12.2 14.12.2 14 12\n13 16.33.1 16.33.1 16 33\n14 16.27.1 16.27.1 16 27\n15 16.31.1 16.31.1 16 31\n16 15.41.1 15.41.1 15 41\n17 4.34 4.34 4 34\n18 16.33.2 16.33.2 16 33\n19 4.35 4.35 4 35\n20 16.31.2 16.31.2 16 31\n21 14.22.1 14.22.1 14 22\n22 15.23.2 15.23.2 15 23\n23 15.23.1 15.23.1 15 23\n24 15.23.3 15.23.3 15 23\n25 13.28 13.28 13 28\n26 15.22.2 15.22.2 15 22\n27 12.43.1 12.43.1 12 43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 140, 141 |
| 216. Suetonius, Lives of The Caesars, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •syria, perceived cynicism of Found in books: Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 312 |
| 217. Suetonius, Tiberius, 61.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 138 |
218. Suetonius, Domitianus, 4.2, 15.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism •syria, perceived cynicism of Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 138; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 312 | 4.2. During the whole of every gladiatorial show there always stood at his feet a small boy clad in scarlet, with an abnormally small head, with whom he used to talk a great deal, and sometimes seriously. At any rate, he was overheard to ask him if he knew why he had decided at the last appointment day to make Mettius Rufus praefect of Egypt. He often gave sea-fights almost with regular fleets, having dug a pool near the Tiber and surrounded it with seats; and he continued to witness the contests amid heavy rains. 15.2. For eight successive months so many strokes of lightning occurred and were reported, that at last he cried: "Well, let him now strike whom he will." The temple of Jupiter of the Capitol was struck and that of the Flavian family, as well as the Palace and the emperor's own bedroom. The inscription too on the base of a triumphal statue of his was torn off in a violent tempest and fell upon a neighbouring tomb. The tree which had been overthrown when Vespasian was still a private citizen but had sprung up anew, then on a sudden fell down again. Fortune of Praeneste had throughout his whole reign, when he commended the new year to her protection, given him a favourable omen and always in the same words. Now at last she returned a most direful one, not without the mention of bloodshed. |
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| 219. Suetonius, Lives of The Caesars, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •syria, perceived cynicism of Found in books: Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 312 |
| 220. 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 |
| 221. 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 |
222. Apollodorus, Bibliotheca, 2.7.7 (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) 662| 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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223. Seneca The Younger, Phaedra, 518-520, 517 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 179| 517. faciles ministrant, regios luxus procul | |
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| 224. Quintilian, Institutio Oratoria, a b c d\n0 2.8 2.8 2 8\n1 2.7 2.7 2 7\n2 2.3 2.3 2 3\n3 2.2 2.2 2 2\n4 2.1 2.1 2 1\n5 2.4 2.4 2 4\n6 2.6 2.6 2 6\n7 2.5 2.5 2 5\n8 10.1.93 10.1.93 10 1\n9 10.1.95 10.1.95 10 1\n10 10.1.94 10.1.94 10 1\n11 '12.73 '12.73 '12 73\n12 '12.17 '12.17 '12 17\n13 '12.10 '12.10 '12 10\n14 '9.1.30 '9.1.30 '9 1\n15 '9.2.15 '9.2.15 '9 2\n16 9.2.21 9.2.21 9 2\n17 9.2.20 9.2.20 9 2\n18 '12.10.64 '12.10.64 '12 10\n19 '11.3.158 '11.3.158 '11 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 78 |
| 225. 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 |
| 226. Seneca The Younger, De Beneficiis, a b c d\n0 7.1.3 7.1.3 7 1\n1 7.9.2 7.9.2 7 9\n2 7.9.3 7.9.3 7 9\n3 7.9.4 7.9.4 7 9\n4 7.9.5 7.9.5 7 9\n5 7.10.1 7.10.1 7 10\n6 7.10.2 7.10.2 7 10\n7 7.10.3 7.10.3 7 10\n8 7.10.4 7.10.4 7 10\n9 7.10.5 7.10.5 7 10\n10 7.10.6 7.10.6 7 10\n11 2.17.1 2.17.1 2 17\n12 5.4.4 5.4.4 5 4\n13 5.4.3 5.4.3 5 4\n14 7.2.4 7.2.4 7 2\n15 '7.8.3 '7.8.3 '7 8\n16 7.2.5 7.2.5 7 2\n17 '7.1.3 '7.1.3 '7 1\n18 '1.13.3 '1.13.3 '1 13\n19 5.2.3 5.2.3 5 2\n20 5.2.4 5.2.4 5 2\n21 1.2.3 1.2.3 1 2\n22 1.2.4 1.2.4 1 2\n23 '4.7.1 '4.7.1 '4 7\n24 '4.8.1 '4.8.1 '4 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 139 |
| 227. Seneca The Younger, De Brevitate Vitae (Dialogorum Liber X ), 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 129 |
| 228. 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 Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 229. 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 |
| 230. Epictetus, Enchiridion, a b c d\n0 51.3 51.3 51 3\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: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243 |
| 231. Seneca The Younger, De Constantia Sapientis, a b c d\n0 11.3 11.3 11 3\n1 7.1 7.1 7 1\n2 '6.8 '6.8 '6 8\n3 '6.4 '6.4 '6 4\n4 3.5 3.5 3 5\n5 3.4 3.4 3 4\n6 '7.1 '7.1 '7 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 138 |
| 232. 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 |
| 233. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), a b c d\n0 18.3 18.3 18 3\n1 15.7 15.7 15 7\n2 15.6 15.6 15 6\n3 15.5 15.5 15 5\n4 '15.5 '15.5 '15 5\n5 '4.2 '4.2 '4 2\n6 22.5 22.5 22 5\n7 '23.5 '23.5 '23 5\n8 24.2 24.2 24 2\n9 24.3 24.3 24 3\n10 22.4 22.4 22 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 129 |
234. Seneca The Younger, Letters, 95, 94, 41, 40, 42, 39, 5.5, 123.3, 123.2, 62, 62.2, 110.14, 110.15, 110.16, 110.17, 110.18, 110.19, 123.1, 100.6, 87.5, 87.4, 87.2, 82.10, 59.8, 5.1, 5.2, 50.2, 62.3, 5.6, 87.3, 18.7, 18.6, 18.5, 17.5, 95.73, 94.62, 95.72, 18.9, 20.12, 29, 114.2, 114.3, 20.13, 83.25, 28.2, 6.5, 6.6, 11.9, 11.10, 94.50, 94.51, 88, 109.16, '9.17, '110.15, '4.11, '96.2, '41.1, '13.1, '28.4, '68.2, 31.11, 31.9, 31.10, 5.3, '11.4.16, 109.10, 109.11, '82.5, '65.18, 113.27, 113.28, '74.19, 75.7, 75.6, 51.5, 51.6, 59.6, 59.7, 64.3, 64.4, '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, 108.36, '83.13, '100.12, '79.17, 108.37, '74.22, '102, 108.35, 94.52, 94.49, '52.11f. (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 78| 95. educam et imo Ditis e regno extraham | |
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| 235. 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 |
| 236. 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 |
237. Seneca The Younger, Natural Questions, 5.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 136 | 5.15. You must now allow me to tell you a little story! Asclepiodotus vouches for the tale. Once on a time a large party of miners was sent down by Philip into an old mine, long since abandoned, to ascertain its prospects and condition, and to see whether ancient avarice had left anything for posterity to glean. Down they went with plenty of light to last for days. In due time, when they were quite tired by the length of the road, they saw a sight to make their hair stand on end huge rivers and vast reservoirs of sluggish waters, equal in size to any above ground, not pressed down either with a weight of earth above, but overarched with an open vault. I confess I felt lively satisfaction in reading the story. It showed me that the vices from which 2 our age suffers are not new; they have been handed down from ancient days. Nor is it in our age that avarice has for the first time ransacked the reefs of soil and stone, searching in the dark for treasure badly hidden. Those ancestors of ours, whom we are always vaunting, our declension from whose standard we constantly bemoan, were also lured by hope to cut down the mountains and stand beneath the ruins to gloat over their filthy lucre. 3 Before the time of Philip of Macedon there were kings who pursued treasure down to its deepest lurking-places; leaving the free air and light of day behind, they lowered themselves into those caverns, which no distinction of night from day could reach. What expectation could lead them on? What necessity caused man, whose head points to the stars, to stoop below, burying him in mines and plunging him in the very bowels of innermost earth to root up gold? The quest for the precious bane is no less perilous than its possession. 4 For this he drove shafts and crawled round his dirty, uncertain booty, forgetful of day, forgetful of his better nature, which he abjured. On no dead man does earth lie so heavily as it lies on those on whom insistent avarice has cast earth's weight, from whom it has withdrawn the light of day, whom it has buried in the depths where that noxious poison lurks. They had the hardihood to descend to a region where they found a new order of nature, forms of overhanging earth and winds raving through the blind void, where are dread fountains of waters whose streams none drink, and night reigns deep and unbroken. And then, after all that has come and gone, they dread the gods of the nether world! |
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| 238. 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 |
| 239. Epictetus, Fragments, '22, '11 (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) 612 |
| 240. 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 |
| 241. Tatian, Oration To The Greeks, a b c d\n0 '42 '42 '42 None\n1 32 32 32 None\n2 31 31 31 None\n3 '3.2 '3.2 '3 2\n4 '19 '19 '19 None\n5 '26.3 '26.3 '26 3\n6 '25 '25 '25 None\n7 '25.1 '25.1 '25 1\n8 '19.2 '19.2 '19 2\n9 '3.3 '3.3 '3 3\n10 '2.1 '2.1 '2 1 (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 |
| 242. 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 |
| 243. Lucian, The Sky-Man, '31 (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) 737 |
| 244. Lucian, Zeus Catechized, '7, 11, 12, 13, 14, 17, 19, 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 |
| 245. Lucian, Zeus Rants, '21, '32, '43 (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) 190 |
| 246. 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 |
| 247. 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 |
| 248. 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 |
| 249. 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 |
| 250. 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 Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 130 |
251. Lucian, The Carousal, Or The Lapiths, 18, 9, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 138 | 19. Most of them took these in good part; but when it came to Alcidamas's turn, and he called him a Maltese poodle. Alcidamas, who had shown signs of jealousy for some time and did not at all like the way he was holding everyone's attention, lost his temper. He threw off his cloak and challenged the fellow to a bout of pancratium; otherwise he would let him feel his stick. So poor Satyrion, as the jester was called, had to accept the challenge and stand up. A charming spectacle–the philosopher sparring and exchanging blows with a buffoon! Some of us were scandalized and some amused, till Alcidamas found he had his bellyful, being no match for the tough little fellow. They gave us a good laugh. |
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| 252. 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 |
253. Lucian, Philosophies For Sale, '10, '11, '14, '20, '7, '8, 44145, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 | 11. SECOND D: Oh, vile creed! Monstrous creed! Avaunt! Dio. But look you, it is all so easy; it is within every man's reach. No education is necessary, no nonsensical argumentation. I offer you a short cut to Glory. You may be the merest clown — cobbler, fishmonger, carpenter, money-changer; yet there is nothing to prevent your becoming famous. Given brass and boldness, you have only to learn to wag your tongue with dexterity. SECOND D: All this is of no use to me. But I might make a sailor or a gardener of you at a pinch; that is, if you are to be had cheap. Three-pence is the most I can give. HERM: He is yours, to have and to hold. And good riddance to the brawling foul-mouthed bully. He is a slanderer by wholesale. |
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254. 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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| 255. 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 |
| 256. 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 |
| 257. Athenaeus, The Learned Banquet, '8.336AB, '12.530B, 15, 686c, 156a4, 160e4, 196a5, 366a9, 1, 1d-e (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) 47 |
| 258. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 3.4.3 3.4.3 3 4\n1 4.41 4.41 4 41\n2 5.29 5.29 5 29\n3 7.19 7.19 7 19\n4 9.24 9.24 9 24\n5 11.33 11.33 11 33\n6 11.34 11.34 11 34\n7 11.36 11.36 11 36\n8 11.37 11.37 11 37\n9 11.38 11.38 11 38\n10 '10.28 '10.28 '10 28\n11 '3.7.1 '3.7.1 '3 7\n12 '12.27 '12.27 '12 27\n13 '10.31 '10.31 '10 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
| 259. 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 |
| 260. Tertullian, Apology, '14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynics/cynicism •cynics/cynicism, proto- •cynics/cynicism, superiority Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 611, 654 |
| 261. Maximus of Tyre, Dialexeis, 2, 36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 200 |
| 262. 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 |
| 263. 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 |
| 264. Tertullian, Prescription Against Heretics, 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 |
| 265. Minucius Felix, Octavius, a b c d\n0 '19.14 '19.14 '19 14\n1 '8.14 '8.14 '8 14\n2 '9 '9 '9 None (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) 221 |
| 266. Apuleius, Apology, 22 (2nd cent. CE - 2nd 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) 164 |
| 267. Apuleius, On Plato, 2.13.238 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321 |
| 268. Apuleius, Florida, a b c d\n0 14 14 14 None\n1 '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 |
| 269. 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 |
| 270. Philostratus The Athenian, Life of Apollonius, 3.49, 6.7-11.20, 6.19.1-21.6 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 148 |
| 271. Lucian, The Runaways, a b c d\n0 1.508; 1.508; 1 508;\n1 '27 '27 '27 None\n2 '14 '14 '14 None\n3 '4 '4 '4 None\n4 '20 '20 '20 None\n5 '21 '21 '21 None\n6 '30 '30 '30 None\n7 '18 '18 '18 None\n8 43987 43987 43987 None\n9 '3 '3 '3 None\n10 43954 43954 43954 None\n11 '12 '12 '12 None\n12 '15 '15 '15 None\n13 '19 '19 '19 None\n14 '23 '23 '23 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) 764 |
| 272. 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 |
| 273. 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 |
| 274. 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 |
| 275. Alexander of Aphrodisias, On Fate, 199.14-199.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243 |
| 276. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 3.25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism / cynic Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243 |
| 277. Clement of Alexandria, Miscellanies, '5.14.108.4, '5.59.5, '6.12.98.2, '1.24.158.3, 8.5, '7.3.20, '2 passim (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) 610 |
| 278. Clement of Alexandria, Christ The Educator, (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 |
| 279. Alcinous, Handbook of Platonism, 33.1-33.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism / cynic Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 155 |
| 280. Gellius, Attic Nights, a b c d\n0 1.17.1 1.17.1 1 17\n1 1.17.2 1.17.2 1 17\n2 1.17.3 1.17.3 1 17\n3 1.17.5 1.17.5 1 17\n4 2.8.7 2.8.7 2 8\n5 1.17.4 1.17.4 1 17\n6 12.5 12.5 12 5\n7 '12.1.21 '12.1.21 '12 1\n8 '1.15.3 '1.15.3 '1 15\n9 '8.3 '8.3 '8 3\n10 '12.11 '12.11 '12 11\n11 2.28.7 2.28.7 2 28\n12 2.28.6 2.28.6 2 28\n13 2.28.5 2.28.5 2 28\n14 2.28.4 2.28.4 2 28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 23 |
| 281. 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 |
| 282. 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 |
283. Anon., Leviticus Rabba, 28.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •qohelet, cynicism of Found in books: Neusner, The Perfect Torah (2003) 80| 28.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן (ויקרא כג, י), הֲדָא הוּא דִכְתִיב (קהלת א, ג): מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי בִּקְשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בּוֹ דְּבָרִים שֶׁהֵם נוֹטִין לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה רָאוּי שְׁלֹמֹה לוֹמַר (קהלת יא, ט): שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ, משֶׁה אָמַר (במדבר טו, לט): וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, וּשְׁלֹמֹה אָמַר (קהלת יא, ט): וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵה עֵינֶיךָ, אֶלָּא הֻתְּרָה רְצוּעָה לֵית דִּין וְלֵית דַּיָּן, כֵּיוָן שֶׁאָמַר (קהלת יא, ט): וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט, אָמְרוּ יָפֶה אָמַר שְׁלֹמֹה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בִּקְּשׁוּ לִגְנֹז סֵפֶר קֹהֶלֶת שֶׁמָּצְאוּ בוֹ דְּבָרִים שֶׁהֵם נוֹטִים לְצַד מִינוּת, אָמְרוּ כָּךְ הָיָה שְׁלֹמֹה צָרִיךְ לוֹמַר: מַה יִּתְרוֹן לָאָדָם, יָכוֹל אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע, חָזְרוּ וְאָמְרוּ אִלּוּ אָמַר בְּכָל עָמָל וְשָׁתַק הָיִינוּ אוֹמְרִים אַף בַּעֲמָלָהּ שֶׁל תּוֹרָה בַּמַּשְׁמָע הוּא, הָא אֵינוֹ אוֹמֵר אֶלָּא בְּכָל עֲמָלוֹ, בַּעֲמָלוֹ הוּא שֶׁאֵינוֹ מוֹעִיל אֲבָל בַּעֲמָלוֹ שֶׁל תּוֹרָה מוֹעִיל. אָמַר רַבִּי יוּדָן תַּחַת הַשֶּׁמֶשׁ אֵין לוֹ, לְמַעְלָה מִן הַשֶּׁמֶשׁ יֵשׁ לוֹ. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אוֹמֵר כָּל מַה שֶּׁהַבְּרִיּוֹת מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְרִיחַ לָהֶם אֶת הַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (קהלת א, ה): וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ. וְרַבָּנָן אָמְרֵי כָּל מַה שֶּׁהַצַּדִּיקִים מְגַדְּלִין בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, דַּיָּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ פְּנֵיהֶם כְּגַלְגַּל חַמָּה, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. אָמַר רַבִּי יַנַאי בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם לוֹקֵחַ לִטְרָא אַחַת שֶׁל בָּשָׂר מִן הַשּׁוּק, כַּמָּה יְגִיעוֹת הוּא יָגֵעַ, כַּמָּה צַעַר הוּא מִצְטָעֵר עַד שֶׁבִּשְּׁלָהּ, וְהַבְּרִיּוֹת יְשֵׁנִין עַל מִטּוֹתֵיהֶן וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשִּׁיב רוּחוֹת וּמַעֲלֶה עֲנָנִים וּמְגַדֵּל צְמָחִים וּמְדַשֵּׁן אֶת הַפֵּרוֹת, וְאֵין נוֹתְנִים לוֹ אֶלָּא שְׂכַר הָעֹמֶר, הֲדָא הוּא דִכְתִיב: וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן. | 28.1. "And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Haia said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.", |
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| 284. 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 |
| 285. Sextus, Against The Mathematicians, a b c d\n0 11.190 11.190 11 190\n1 11.191 11.191 11 191\n2 11.67 11.67 11 67\n3 11.66 11.66 11 66\n4 11.64 11.64 11 64\n5 11.65 11.65 11 65\n6 '11.19 '11.19 '11 19\n7 '7.324 '7.324 '7 324\n8 '7.432 '7.432 '7 432 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 250; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 250 |
| 286. Lucian, Parliament of The Gods, a b c d\n0 '1.1 '1.1 '1 1\n1 '6 '6 '6 None\n2 '4 '4 '4 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) 219 |
| 287. Justin, First Apology, a b c d\n0 '46 '46 '46 None\n1 '1.1 '1.1 '1 1\n2 '21.2 '21.2 '21 2\n3 '53.1 '53.1 '53 1 (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 |
| 288. 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 (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 |
| 289. Sextus, Outlines of Pyrrhonism, 3.245-3.246 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cynicism, influence on zeno Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 250 |
290. 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 (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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291. 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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| 292. Lucian, The Passing of Peregrinus, a b c d\n0 '13.16 '13.16 '13 16\n1 17 17 17 None\n2 18 18 18 None\n3 19 19 19 None\n4 '16 '16 '16 None\n5 41579 41579 41579 None\n6 '18 '18 '18 None\n7 '27 '27 '27 None\n8 '3 '3 '3 None\n9 '38 '38 '38 None\n10 '4 '4 '4 None\n11 '9 '9 '9 None\n12 '13 '13 '13 None\n13 '29 '29 '29 None\n14 '26 '26 '26 None\n15 '37 '37 '37 None\n16 '36 '36 '36 None\n17 '43 '43 '43 None\n18 '24 '24 '24 None\n19 43923 43923 43923 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 |
| 293. 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 |
| 294. Lucian, The Double Indictment, '11, '20, '21, 44018 (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) 510 |
| 295. 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 (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 |
| 296. Lucian, Athletics, 30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cynicism Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
| 297. Lucian, Apology, '2 (2nd 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) 130 |
| 298. 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 |
| 299. 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 |
| 300. Cassius Dio, Roman History, a b c d\n0 '60.27.4 '60.27.4 '60 27\n1 '65.13 '65.13 '65 13 (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) 180 |
| 301. Lucian, Alexander The False Prophet, '25, '38 (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) 763 |
| 302. Philostratus The Athenian, Lives of The Sophists, a b c d\n0 '1.488 '1.488 '1 488\n1 '1.487 '1.487 '1 487\n2 '1.524 '1.524 '1 524\n3 '2.552 '2.552 '2 552\n4 '2.563 '2.563 '2 563 (2nd cent. CE - 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) 153 |
| 303. Athanasius, Life of Anthony, 74.1-74.2, 78.1-78.3, 80.1-80.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 226; Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 281 |
304. Diogenes Laertius, Lives of The Philosophers, 10.119, 7.31, 7.32, 6.105, 6.103, 6.104, 7.7, 7.33, 7.34, 7.187, 7.188, 7.16, 7.25, 7.4, 7.26, 7.5, 7.160, 7.30, 4.39, 7.12, 7.15, 7.28, 2.109, 2.110, 2.113, 2.114, 2.116, 7.10, 7.8, 2.117, 2.118, 2.119, 7.1, 7.2, 7.3, 2.115, 2.120, 7.130, 7.6, 4.47, 10.4, 10.5, 10.28, 10.3, 10.121b, 10.120a, 6.20, 6.21, 7.107, 7.106, 7.105, 7.104, 7.109, 7.108, 7.97, 7.98, 7.99, 7.100, 7.101, 7.102, 7.103, 7.110, 7.111, 7.94, 7.95, 7.96, 7.84, 7.85, 7.86, 7.87, 7.88, 7.89, 7.91, 7.92, 7.93, 7.90, 7.112, 7.114, 7.127, 7.116, 7.126, 7.125, 7.124, 7.123, 7.122, 7.113, 7.128, 7.129, 7.131, 6.12, 6.11, 2.94, 2.92, 2.93, 2.87, 2.88, 2.89, 2.90, 2.91, 7.120, 7.121, 7.119, 7.118, 7.117, 7.115, 6.85, 6.27, 6.24, 7.23, 6.28, 6.39, 6.73, 1.120, '6.71, 10.14, '10.144, '6.4, '6.6, '10.150, '6.104, 10.131, 10.132, '6.105, '6.63, '7.100, 6.8, '6.10, 6.7, 1.19, 1.20, '6.103, 6.70, '10.143, 6.71, 6.22, '6.42, '6.5, '6.72, '6.51, '10.130, '6.37, '10.131, '7.115, '6.59, '6.27, '6.12, '10.11, 6.23, '6.21, '6.86, '6.13, '6.43, '1.15, 6.26, 6.34, 6.62, 6.33, 6.52, 6.35, 6.25, 6.58, 6.51, 6.54, 6.29, 6.56, 6.55, 6.30, 6.63, 6.57, '4.16, 6.32, 6.31, 6.53, 6.64, 6.47, 6.65, 6.48, 6.69, 6.42, 6.44, 6.60, 6.45, 6.43, 6.46, 6.41, 6.40, 6.66, 6.68, 6.37, '6.20, 6.36, 6.50, 6.49, 6.59, 6.61, 6.67, 6.38, '6.68 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 42; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27 | 10.119. Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta. |
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305. Babylonian Talmud, Berachot, 63b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cynicism Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 218| 63b. ואמרו לאחינו שבגולה אם שומעין מוטב ואם לאו יעלו להר אחיה יבנה מזבח חנניה ינגן בכנור ויכפרו כולם ויאמרו אין להם חלק באלהי ישראל,מיד געו כל העם בבכיה ואמרו חס ושלום יש לנו חלק באלהי ישראל,וכל כך למה משום שנאמר (ישעיהו ב, ג) כי מציון תצא תורה ודבר ה' מירושלים,בשלמא הוא מטהר והם מטמאין לחומרא אלא הוא מטמא והם מטהרין היכי הוי והא תניא חכם שטמא אין חברו רשאי לטהר אסר אין חברו רשאי להתיר קסברי כי היכי דלא נגררו בתריה:,תנו רבנן כשנכנסו רבותינו לכרם ביבנה היו שם רבי יהודה ורבי יוסי ור' נחמיה ור' אליעזר בנו של רבי יוסי הגלילי פתחו כולם בכבוד אכסניא ודרשו,פתח רבי יהודה ראש המדברים בכל מקום בכבוד תורה ודרש (שמות לג, ז) ומשה יקח את האהל ונטה לו מחוץ למחנה והלא דברים קל וחומר ומה ארון ה' שלא היה מרוחק אלא שנים עשר מיל אמרה תורה (שמות לג, ז) והיה כל מבקש ה' יצא אל אהל מועד תלמידי חכמים שהולכים מעיר לעיר וממדינה למדינה ללמוד תורה על אחת כמה וכמה,(שמות לג, יא) ודבר ה' אל משה פנים אל פנים אמר ר' יצחק אמר לו הקדוש ברוך הוא למשה משה אני ואתה נסביר פנים בהלכה איכא דאמרי כך אמר לו הקדוש ברוך הוא למשה כשם שאני הסברתי לך פנים כך אתה הסבר פנים לישראל והחזר האהל למקומו,(שמות לג, יא) ושב אל המחנה וגו' אמר רבי אבהו אמר לו הקדוש ברוך הוא למשה עכשו יאמרו הרב בכעס ותלמיד בכעס ישראל מה תהא עליהם אם אתה מחזיר האהל למקומו מוטב ואם לאו יהושע בן נון תלמידך משרת תחתיך,והיינו דכתיב ושב אל המחנה אמר רבא אף על פי כן לא יצא הדבר לבטלה שנאמר (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:,ועוד פתח ר' יהודה בכבוד תורה ודרש (דברים כז, ט) הסכת ושמע ישראל היום הזה נהיית לעם וכי אותו היום נתנה תורה לישראל והלא אותו יום סוף ארבעים שנה היה אלא ללמדך שחביבה תורה על לומדיה בכל יום ויום כיום שנתנה מהר סיני,אמר ר' תנחום בריה דר' חייא איש כפר עכו תדע שהרי אדם קורא קריאת שמע שחרית וערבית וערב אחד אינו קורא דומה כמי שלא קרא קריאת שמע מעולם,הסכת עשו כתות כתות ועסקו בתורה לפי שאין התורה נקנית אלא בחבורה כדר' יוסי ברבי חנינא דאמר ר' יוסי ברבי חנינא מאי דכתיב (ירמיהו נ, לו) חרב (על) הבדים ונואלו חרב על שונאיהם של תלמידי חכמים שיושבים בד בבד ועוסקים בתורה ולא עוד אלא שמטפשים כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ולא עוד אלא שחוטאים שנאמר ואשר חטאנו,איבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען,דבר אחר הסכת ושמע ישראל כתתו עצמכם על דברי תורה כדאמר ריש לקיש דאמר ריש לקיש מנין שאין דברי תורה מתקיימין אלא במי שממית עצמו עליה שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל,דבר אחר הסכת ושמע ישראל הס ואחר כך כתת כדרבא דאמר רבא לעולם ילמוד אדם תורה ואחר כך יהגה,אמרי דבי ר' ינאי מאי דכתיב (משלי ל, לג) כי מיץ חלב יוציא חמאה ומיץ אף יוציא דם ומיץ אפים יוציא ריב,במי אתה מוצא חמאה של תורה במי שמקיא חלב שינק משדי אמו עליה,ומיץ אף יוציא דם כל תלמיד שכועס עליו רבו פעם ראשונה ושותק זוכה להבחין בין דם טמא לדם טהור,ומיץ אפים יוציא ריב כל תלמיד שכועס עליו רבו פעם ראשונה ושניה ושותק זוכה להבחין בין דיני ממונות לדיני נפשות דתנן ר' ישמעאל אומר הרוצה שיתחכם יעסוק בדיני ממונות שאין לך מקצוע בתורה יותר מהן שהן כמעין נובע,אמר ר' שמואל בר נחמני מאי דכתיב (משלי ל, לב) אם נבלת בהתנשא ואם זמות יד לפה כל המנבל עצמו על דברי תורה סופו להתנשא ואם זמם יד לפה:,פתח ר' נחמיה בכבוד אכסניא ודרש מאי דכתיב (שמואל א טו, ו) ויאמר שאול אל הקיני לכו סורו רדו מתוך עמלקי פן אוסיפך עמו ואתה עשיתה חסד עם כל בני ישראל והלא דברים קל וחומר ומה יתרו שלא קרב את משה אלא לכבוד עצמו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר' יוסי בכבוד אכסניא ודרש (דברים כג, ח) לא תתעב אדומי כי אחיך הוא לא תתעב מצרי כי גר היית בארצו והלא דברים קל וחומר ומה מצריים שלא קרבו את ישראל אלא לצורך עצמן שנאמר (בראשית מז, ו) ואם ידעת ויש בם אנשי חיל ושמתם שרי מקנה על אשר לי כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר' אליעזר בנו של ר' יוסי הגלילי בכבוד אכסניא ודרש (שמואל ב ו, יא) ויברך ה' את עובד אדום (הגתי) בעבור ארון האלהים והלא דברים ק"ו ומה ארון שלא אכל ושתה אלא כבד ורבץ לפניו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו עאכ"ו,מאי היא ברכה שברכו אמר רב יהודה בר זבידא זו חמות וח' כלותיה שילדו ששה ששה בכרס אחד | 63b. And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate Ḥanina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; Aḥiya, one of the leaders of the Babylonian Jewish community, will build an altar, Ḥaya, son of Rabbi Yehoshua’s brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.,This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.,The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop Ḥanina? The Gemara answers: Because it is stated: “For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem” (Isaiah 2:3).,The Gemara considers the details of this event: Granted, Ḥanina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.,The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.,Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: “Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp” (Exodus 33:7). He said: Isn’t this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: “Every seeker of God went out unto the Tent of Meeting”; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.,The Gemara continues: It is stated: “And the Lord spoke unto Moses, face to face” (Exodus 33:11). Rabbi Yitzḥak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.,It is said: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent” (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israel’s leader in your place.,And that is what is written: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: “But his minister, Joshua bin-Nun, a young man, departed not out of the Tent.”,And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: “Keep silence [hasket] and hear, Israel; this day you have become a people unto the Lord your God” (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasn’t that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.,Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.,The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form [asu] many groups [kitot] and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “A sword is upon the boasters [habaddim], and they shall become fools [noalu]” (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone [bad bevad] and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: “For that we have done foolishly [noalnu]” (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: “For that we have done foolishly, and for that we have sinned.”,If you wish, say instead that it is derived from here: “The princes of Tzoan are become fools [noalu]” (Isaiah 19:13).,The Gemara offers an alternative explanation of this verse: “Keep silence [hasket] and hear, Israel”; break [kattetu] yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.,The Gemara offers yet another alternative explanation of this verse: “Keep silence [hasket] and hear, Israel”; first be silent [has] and listen and then study intensively in order to analyze [kattet] and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.,In the school of Rabbi Yannai they said: What is the meaning of that which is written: “For the churning of milk brings forth curd, and the wringing of the nose [af] brings forth blood, so the forcing of wrath [appayim] brings forth strife” (Proverbs 30:33)?,With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother’s breasts over it; one who struggles with all his might to study Torah.,With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry [af] with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.,As for: And the forcing of wrath [appayim] brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.,Similarly, Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written: “If you have done foolishly in lifting up yourself, or if you have planned devices [zamota], lay your hand over your mouth” (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles [zamam] himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.,The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Neḥemya began to speak in honor of the hosts and taught: What is the meaning of that which is written: “And Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt” (I Samuel 15:6)? Isn’t this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.,Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land” (Deuteronomy 23:8). Isn’t this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: “And if you know any able men among them, then make them rulers over my cattle” (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.,Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: “The Lord has blessed the house of Oved-edom…because of the ark of God” (II Samuel 6:12). Isn’t this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.,The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is Ḥamot and her eight daughters-in-law, each of whom bore six in a single womb, |
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| 306. 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 |
| 307. Eusebius of Caesarea, Ecclesiastical History, a b c d\n0 '4.16.3 '4.16.3 '4 16\n1 4.26.7 4.26.7 4 26\n2 '5.28.4 '5.28.4 '5 28\n3 4.26.8 4.26.8 4 26\n4 '4.16 '4.16 '4 16 (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) 886 |
| 308. Eusebius of Caesarea, Preparation For The Gospel, '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 (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) 659 |
309. Babylonian Talmud, Tamid, 31b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cynicism Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 217, 218, 232 31b. הראשון בראש וברגל הראש בימינו וחוטמו כלפי זרועו קרניו בין אצבעותיו בית שחיטתו מלמעלן והפדר נתון עליה הרגל של ימין בשמאלו ובית עורן לחוץ השני בשתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ,השלישי בעוקץ וברגל העוקץ בימינו והאליה מדולדלת בין אצבעותיו ואצבע הכבד ושתי כליות עמו הרגל של שמאל בשמאלו ובית עורן לחוץ הרביעי בחזה ובגרה החזה בימינו והגרה בשמאלו וצלעותיו בין שני אצבעותיו החמישי בשתי דפנות של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ הששי קרבים הנתונים בבזך וכרעים על גביהן מלמעלה,הז' בסולת השמיני בחביתים התשיעי ביין הלכו ונתנום מחצי כבש ולמטה במערבו ומלחום וירדו ובאו להן ללשכת הגזית לקרות את שמע:,| 31b. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out.,The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above.,The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.,taught in a baraita: The animal’s foreleg and hind leg are bound together, as in the binding of Isaac, son of Abraham.,The mishna teaches that the priests would not tie the lamb by fastening all four of its legs together. The Gemara asks: What is the reason for this? The Gemara answers: This is a matter of dispute between Rav Huna and Rav Ḥisda. One of these Sages said: The animal is not tied because this would constitute degradation of sacred items; and the other one said that the animal is not tied because that method is the one adopted in pagan worship, and is therefore considered to be walking in the statutes of the nations, and the verse states: “You shall not walk in their statutes” (Leviticus 18:3).,The Gemara asks: What is the practical difference between these opinions? The Gemara answers: There is a difference between them in a case where one ties the animal with silk [beshira’ei], which would be considered to be treating the offering in the manner of the nations, but it is not degrading. Alternatively, these opinions differ with regard to a case where the animal is tied with a thread of gold. As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.,§ The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, we learned in a mishna elsewhere (Shekalim 17b) that there were thirteen tables in the Temple. Eight of them were fashioned from marble and were located in the slaughterhouse, north of the altar, where the priests would slaughter the offerings of the most sacred order. Upon these tables they would wash the innards of the offerings, as the cool marble preserved the freshness of the meat.,There were two more tables on the western side of the ramp, south of the altar, one of marble and one of silver. On the table of marble the priests would place the limbs before they would bring them up to the altar. And on the table of silver they would place the ninety-three service vessels brought out from the Chamber of Vessels each morning for the services of that day.,The mishna continues: And in the Entrance Hall there were two tables on its inside, near the opening to the Temple, one of silver and one of gold. On the table of silver the priests would place the shewbread before its entrance to the Sanctuary, after it was baked on Shabbat eve. And on the table of gold they would place the old shewbread upon its exit from the Sanctuary, to be divided among the priests.,The shewbread was not placed on a silver table upon its exit from the Sanctuary, as one promotes in matters of sanctity and one does not demote. Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. And lastly, there was one table of gold inside the Sanctuary. This was the Table for the shewbread, upon which the shewbread always rested (see Exodus 25:23–30).,The Gemara asks: Since there is a principle that there may be no poverty in a place of wealth, i.e., the Temple must always be run in a lavish manner, why did they fashion any tables of marble? Let them fashion all the tables of silver, due to the grandeur of the Temple, or let them fashion them all of gold. Rav Ḥina says in the name of Rabbi Asi, and Rabbi Asi says in the name of Rabbi Shmuel bar Rav Yitzḥak: Gold and silver tables are unfit for the sacrificial limbs because metal scalds. Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.,§ The mishna teaches that the daily offering of the morning was slaughtered at the northwest corner of the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: From where are these matters derived? Rav Ḥisda said: As the verse states, with regard to the daily offering: “This is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, two by day, for a continual burnt offering” (Numbers 28:3). The phrase “two by day” indicates that the lamb must be slaughtered opposite the light of the day. Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight.,This is also taught in a baraita, that the phrase “two by day” teaches that the lamb must be slaughtered opposite the light of the day. The baraita asks: Do you say that this means opposite the light of the day, or does it only mean that two lambs must be sacrificed for the obligation of each day? The baraita answers that when the verse states: “One lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon” (Numbers 28:4), the obligation of each day is thereby stated explicitly. How, then, do I realize the meaning of “two by day”? This teaches that the lamb must be slaughtered opposite the light of the day.,The baraita concludes: How so, i.e., how can this principle be applied to both the morning and the afternoon offerings? The daily offering of the morning was slaughtered opposite the northwest corner of the altar, on the second ring, across from the sun, which rises in the east. And the daily offering of the afternoon was slaughtered opposite the northeast corner of the altar, on the fourth ring of the second row, also called the second ring, again across from the sun, which is located in the west in the afternoon.,§ With regard to the position of the sun, the Gemara relates that Alexander of Macedon asked the Elders of the Negev about ten matters. He said to them: | |
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| 310. 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 |
| 311. Nag Hammadi, The Interpretation of Knowledge, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.31-2.28, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 201 |
| 312. Pseudo Clementine Literature, Homilies, a b c d\n0 7.6 7.6 7 6\n1 7.7 7.7 7 7\n2 7.8 7.8 7 8\n3 '6.16 '6.16 '6 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 181 |
| 313. Porphyry, Letter To Marcella, 16.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 314. 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 |
315. Lactantius, Divine Institutes, a b c d\n0 3.15 3.15 3 15\n1 1.18.4 1.18.4 1 18\n2 1.18.5 1.18.5 1 18\n3 1.18.6 1.18.6 1 18\n4 1.18.7 1.18.7 1 18\n5 1.18.8 1.18.8 1 18\n6 1.18.9 1.18.9 1 18\n7 1.18.10 1.18.10 1 18\n8 1.18.11 1.18.11 1 18\n9 1.18.12 1.18.12 1 18\n10 1.18.13 1.18.13 1 18\n11 1.18.14 1.18.14 1 18\n12 1.18.15 1.18.15 1 18\n13 1.18.16 1.18.16 1 18\n14 1.18.17 1.18.17 1 18\n15 1.18.3 1.18.3 1 18\n16 1.18.2 1.18.2 1 18\n17 '1.9.8 '1.9.8 '1 9\n18 '1.9 '1.9 '1 9\n19 1.21.8 1.21.8 1 21\n20 1.21.7 1.21.7 1 21 (3rd cent. CE - 4th 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 | 3.15. Under the influence of the same error (for who could keep the right course when Cicero is in error?), Seneca said: Philosophy is nothing else than the right method of living, or the science of living honourably, or the art of passing a good life. We shall not err in saying that philosophy is the law of living well and honourably. And he who spoke of it as a rule of life, gave to it that which was its due. He evidently did not refer to the common name of philosophy; for, since this is diffused into many sects and systems, and has nothing certain - nothing, in short, respecting which all agree with one mind and one voice - what can be so false as that philosophy should be called the rule of life, since the diversity of its precepts hinders the right way and causes confusion? Or the law of living well, when its subjects are widely discordant? Or the science of passing life, in which nothing else is effected by its repeated contradictions than general uncertainty? For I ask whether he thinks that the Academy is philosophy or not? I do not think that he will deny it. And if this is so, none of these things, therefore, is in agreement with philosophy; which renders all things uncertain, abrogates law, esteems art as nothing, subverts method, distorts rule, entirely takes away knowledge. Therefore all those things are false, because they are inconsistent with a system which is always uncertain, and up to this time explaining nothing. Therefore no system, or science, or law of living well, has been established, except in this the only true and heavenly wisdom, which had been unknown to philosophers. For that earthly wisdom, since it is false, becomes varied and manifold, and altogether opposed to itself. And as there is but one founder and ruler of the world, God, and as truth is one; so wisdom must be one and simple, because, if anything is true and good, it cannot be perfect unless it is the only one of its kind. But if philosophy were able to form the life, no others but philosophers would be good, and all those who had not learned it would be always bad. But since there are, and always have been, innumerable persons who are or have been good without any learning, but of philosophers there has seldom been one who has done anything praiseworthy in his life; who is there, I pray, who does not see that those men are not teachers of virtue, of which they themselves are destitute? For if any one should diligently inquire into their character, he will find that they are passionate, covetous, lustful, arrogant, wanton, and, concealing their vices under a show of wisdom, doing those things at home which they had censured in the schools. Perhaps I speak falsely for the sake of bringing an accusation. Does not Tullius both acknowledge and complain of the same thing? How few, he says, of philosophers are found of such a character, so constituted in soul and life, as reason demands! How few who think true instruction not a display of knowledge, but a law of life! How few who are obedient to themselves, and submit to their own decrees! We may see some of such levity and ostentation, that it would be better for them not to have learned at all; others eagerly desirous of money, others of glory; many the slaves of lusts, so that their speech wonderfully disagrees with their life. Cornelius Nepos also writes to the same Cicero: So far am I from thinking that philosophy is the teacher of life and the completer of happiness, that I consider that none have greater need of teachers of living than many who are engaged in the discussion of this subject. For I see that a great part of those who give most elaborate precepts in their school respect-modesty and self-restraint, live at the same time in the unrestrained desires of all lusts. Seneca also, in his Exhortations, says: Many of the philosophers are of this description, eloquent to their own condemnation: for if you should hear them arguing against avarice, against lust and ambition, you would think that they were making a public disclosure of their own character, so entirely do the censures which they utter in public flow back upon themselves; so that it is right to regard them in no other light than as physicians, whose advertisements contain medicines, but their medicine chests poison. Some are not ashamed of their vices; but they invent defences for their baseness, so that they may appear even to sin with honour. Seneca also says: The wise man will even do things which he will not approve of, that he may find means of passing to the accomplishment of greater things; nor will he abandon good morals, but will adapt them to the occasion; and those things which others employ for glory or pleasure, he will employ for the sake of action. Then he says shortly afterwards: All things which the luxurious and the ignorant do, the wise man also will do, but not in the same manner, and with the same purpose. But it makes no difference with what intention you act, when the action itself is vicious; because acts are seen, the intention is not seen. Aristippus, the master of the Cyrenaics, had a criminal intimacy with Lais, the celebrated courtesan; and that grave teacher of philosophy defended this fault by saying, that there was a great difference between him and the other lovers of Lais, because he himself possessed Lais, whereas others were possessed by Lais. O illustrious wisdom, to be imitated by good men! Would you, in truth, entrust your children to this man for education, that they might learn to possess a harlot? He said that there was some difference between himself and the dissolute, that they wasted their property, whereas he lived in indulgence without any cost. And in this the harlot was plainly the wiser, who had the philosopher as her creature, that all the youth, corrupted by the example and authority of the teacher, might flock together to her without any shame. What difference therefore did it make, with what intention the philosopher betook himself to that most notorious harlot, when the people and his rivals saw him more depraved than all the abandoned? Nor was it enough to live in this manner, but he began also to teach lusts; and he transferred his habits from the brothel to the school, contending that bodily pleasure was the chief good. Which pernicious and shameful doctrine has its origin not in the heart of the philosopher, but in the bosom of the harlot. For why should I speak of the Cynics, who practised licentiousness in public? What wonder if they derived their name and title from dogs, since they also imitated their life? Therefore there is no instruction of virtue in this sect, since even those who enjoin more honourable things either themselves do not practice what they advise; or if they do (which rarely happens), it is not the system which leads them to that which is right, but nature which often impels even the unlearned to praise. |
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| 316. Plotinus, Enneads, a b c d\n0 3.16 3.16 3 16\n1 3.15 3.15 3 15\n2 '3.1.2 '3.1.2 '3 1\n3 3.17 3.17 3 17 (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) 308 |
| 317. Origen, Homilies On Numbers, 7.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 280 |
| 318. Origen, Against Celsus, a b c d\n0 '7.62 '7.62 '7 62\n1 '3.66 '3.66 '3 66\n2 1.9 1.9 1 9\n3 '3.51 '3.51 '3 51\n4 1.10 1.10 1 10\n5 1.11 1.11 1 11\n6 '3.38 '3.38 '3 38\n7 '3.5 '3.5 '3 5\n8 '3.50 '3.50 '3 50\n9 '3.55 '3.55 '3 55\n10 '1.3 '1.3 '1 3\n11 '7.42 '7.42 '7 42\n12 '6.78 '6.78 '6 78\n13 '4.23 '4.23 '4 23\n14 '5.50 '5.50 '5 50\n15 '4.36 '4.36 '4 36 (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) 616 |
| 319. Nag Hammadi, Apocalypse of James, 32.13-32.15, 32.17-32.22, 40.9-40.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynicism Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 144 |
| 320. Nag Hammadi, The Gospel of Truth, 33.22-33.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynicism Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 248 |
| 321. Nag Hammadi, The Gospel of Philip, 83.21-83.29, 84.12, 84.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cynicism Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 144 |
| 322. Nag Hammadi, Authoritative Teaching, 22.23, 22.24, 22.25, 22.26, 22.27, 22.28, 22.29, 22.30, 22.31, 22.32, 22.33, 30, 30.26-31.7, 31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 174 |
| 323. Gregory of Nazianzus, Carmina Moralia, (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynicism (school) Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 223 |
| 324. 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 |
| 325. 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 |
| 326. 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 |
| 327. 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 |
| 328. Servius, Commentary On The Aeneid, a b c d\n0 '8.564 '8.564 '8 564 (4th cent. CE - 5th 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) 654 |
| 329. 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 |
| 330. Socrates Scholasticus, Ecclesiastical History, a b c d\n0 '2.42 '2.42 '2 42 (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) 666 |
| 331. 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 |
| 332. 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 |
| 333. John Chrysostom, Homilies On 2 Corinthians, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 81 |
334. 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: 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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335. Augustine, De Nuptiis Et Concupiscentia, 1.24 (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) 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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| 336. Augustine, Against Julian, 4.43-4.44, 4.75 (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) 163 |
| 337. 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 |
| 338. Synesius of Cyrene, Oratio De Regno, 25.5-25.6, 29.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism (school) Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 259 |
| 339. Themistius, Orations, '23.284B, '26.322B, '5.63B, '24.302B, '22 (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 |
| 340. 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 |
| 341. Palladius of Aspuna, De Gentibus Indiae Et Bragmanibus [Sp.], 20-26, 28-31, 27 (4th cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 217 |
| 342. Epiphanius, Panarion, a b c d\n0 '3.26 '3.26 '3 26 (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) 142 |
| 343. Julian (Emperor), Misopogon (Sc.), 370c-1c (4th cent. CE - 4th cent. CE) Tagged with subjects: •cynicism (school) •julian, on cynicism Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 268 |
| 344. Eunapius, Lives of The Philosophers, 458, 472-473, 456 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 293 |
| 345. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 6.1, 17.2-17.3, 17.5, 19.1, 21.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism, cynics •cynicism (school) Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 248; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 203, 211 |
| 346. 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 |
| 347. 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 |
| 348. 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 |
| 349. Gregory of Nazianzus, De Vita Sua, 2.1.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 350. Stobaeus, Anthology, a b c d\n0 2.106 2.106 2 106\n1 2.107 2.107 2 107\n2 2.110 2.110 2 110\n3 2.109 2.109 2 109\n4 2.108 2.108 2 108\n.. ... ... .. ...\n98 '4.44.71 '4.44.71 '4 44\n99 '3.13.43 '3.13.43 '3 13\n100 '4.7.66 '4.7.66 '4 7\n101 '4.23.3 '4.23.3 '4 23\n102 '3.14.19 '3.14.19 '3 14\n\n[103 rows x 4 columns] (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 545 |
| 351. 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 |
| 352. 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 |
| 353. Jerome, Commentary On Ezekiel, 6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 354. Jerome, Letters, 133.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 355. Anon., Avot Derabbi Nathan B, 71 (ed. schechter) (6th cent. CE - 8th cent. CE) Tagged with subjects: •cynicism Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 218 |
| 356. 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 |
| 357. 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 |
| 358. 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 |
| 359. 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 |
| 360. 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 |
| 361. 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 |
| 364. 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 |
| 365. Anacharsis (Pseudo-), Epistle, 9 Tagged with subjects: •cynicism Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 200 |
| 366. New Testament, Marc., 14 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 367. Benedictus, Bened. Reg., 7 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 368. Columba, Reg. Pl, 80.215b Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 370. 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 |
| 371. 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 |
| 373. 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 |
| 374. 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 |
| 375. 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 |
| 376. Pythagoras, Sent., 14, 30, 64, 7, 86 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 377. Ps.-Demoph., Sent., 28, 42, 16 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 379. 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 |
| 380. 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 |
| 381. 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 |
| 383. Pseudo-Seneca, Octauia, 433 Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 136 |
| 384. 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 |
| 387. 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 |
| 388. Golden Verses (Pseudo-Pythagoras), Carmen Aurem, 10-11, 14, 35, 40-44, 54-55, 9, 56 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347 |
| 389. 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 |
| 390. 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 |
| 391. 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 |
| 393. 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 |
| 395. 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 |
| 396. 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 |
| 397. 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 |
| 398. 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 |
| 400. Philodemus, On Wealth, 42.26-42.35, 43.1-43.8, 45.15-45.40 Tagged with subjects: •cynicism Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 43 |
| 401. 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 |
| 402. 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 |
| 404. Clit., Clit. Sent., 28, 70, 90 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 405. 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 |
| 406. 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 |
| 407. Menander, Thais, 1.43 Tagged with subjects: •nan Found in books: nan nan |
| 408. Ps.-Diog., Ep., 30 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 410. 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 |
| 411. Epigraphy, Ig Ii, 7.2712 Tagged with subjects: •cynicism Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 166 |
| 412. 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 |
| 413. Epicurus, Vatican Sayings, '25, '33, '352, '36, '44, '67, '70, '77, 25 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27, 35 |
| 414. Lucian, The Life of Demonax, 11 Tagged with subjects: •jewish, cynicism Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 208 |
| 415. Diogenes of Sinope, Ep., 11-12, 47, 21 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 208 |
| 416. Panaetius, Fr., 111, 113, 89 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 298 |
| 417. Plutarch, Virt. Prof., 75d, 75c Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347 |
| 418. Various, Long And Sedley, The Hellenistic Philosophers, 54i, 58c, 59i, 61h, 61k, 61n, 61s, 61t, 58b Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 251 |
| 419. Epicurus, Letters, '336, '396, '398 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) 46 |
| 420. Epicurus, Letter To Menoeceus, 128, 131, 130 Tagged with subjects: •nan Found in books: Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 42; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 27, 154 |
| 425. Papyri, P.Oxy., 33, '271, col. I, 26, 271, 14-15, 35-36, 271. col. I, 8-9, 28-29 Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140 |
| 426. Papyri, P.Mich., 41.1.6-41.1.7 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 230 |
| 428. Eusebius, Gei, 141 gaisord Tagged with subjects: •cynicism (school) •julian, on cynicism Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 272 |
| 429. Julian, Cyn., 187d, 188a, 188b, 191a, 191b, 191c, 191d, 197b, 199b, 200c, 224b Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 164 |
| 430. Julian, C.Her., 205a, 205b, 216c, 227c-9a, 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 |
| 431. Julian, Eus., 124b, 124a Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 170 |
| 432. John Chrysostom, Bab., 1, 10-19, 2, 20-21, 3-4, 45, 48, 5, 7-9, 6 Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 247, 248 |
| 433. 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 |
| 435. 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 |
| 436. Philodemus, On The Gods, 13.36-14.6 Tagged with subjects: •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 |
| 437. 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 |
| 438. 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 |
| 441. Ps.-Crates Theb., Ep., 6 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 442. Julianus, Or., 7.235 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 443. Galenos, De Peccat. Dign., 3.12-3.13 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 444. Anon., Epistle To Diognetus, 44018 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 |
| 445. 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 |
| 446. Stoic School, Stoicor. Veter. Fragm., 1.191, 1.361, 1.537, 3.1-3.126, 3.223, 3.432, 3.510, 3.539, 3.658 Tagged with subjects: •cynicism / cynic •cynic/cynicism Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 222; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 243, 247, 298, 347, 545 |
| 448. 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 |
| 449. Anon., Sext. Sent., 109, 152, 17-18, 266, 427, 435, 60, 67, 285 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 264 |
| 450. Plato, Ly., 221e-222c, 214d4-215a5 Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321 |
| 451. Augustine, Contr. Acad., 3.19.42 Tagged with subjects: •cynicism Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 230 |
| 452. Maximus of Tyre, Orat., 14.7 Tagged with subjects: •cynicism Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 321 |
| 453. 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 |
| 455. 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 |
| 456. Epicurus, Kuriai Doxai, '15, 8 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 39 |
| 457. Stobaeus, Eclogues, a b c d\n0 '2.8.21 '2.8.21 '2 8\n1 '2.31.76 '2.31.76 '2 31\n2 '2.7.10 '2.7.10 '2 7\n3 '2.7.5 '2.7.5 '2 7\n4 '2.7.11 '2.7.11 '2 7 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) 613 |
| 458. €˜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 |
| 459. Aristophanes Boeotus, Fragments, 6.274c-e Tagged with subjects: •cynicism Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
| 460. Arius Didymus, Fragments, 5a, 7b, 5b1-5b6 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347 |
| 461. Philodemus, On Gratitude, 11.18 Tagged with subjects: •cynics/cynicism Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 154 |
| 464. Horace, Art of Poetry, 335-336 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 78, 79 |
| 465. 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 |
| 466. 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 |
