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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
beaugrande, r., de, Cornelli (2013) 437
choderlos, de, laclos, françois Ker and Wessels (2020) 8
correspondence, with chaeremons writings, de, vita contemplativa Taylor and Hay (2020) 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 24, 114
de, abrahamo Martens (2003) 88, 89
Niehoff (2011) 96
de, abrahamo and, allegorical commentary, parallels between Birnbaum and Dillon (2020) 75, 76, 77
de, abrahamo and, questions and answers on genesis and exodus, qge, parallels between Birnbaum and Dillon (2020) 75, 76
de, abrahamo as, biography, bios Birnbaum and Dillon (2020) 25
de, abrahamo reflecting life of philo Birnbaum and Dillon (2020) 17, 18, 19
de, abrahamo vs. other works, allegorical interpretation, in Birnbaum and Dillon (2020) 74
de, abrahamo, audience of Birnbaum and Dillon (2020) 28
de, abrahamo, audience, of Birnbaum and Dillon (2020) 28, 72, 315, 316, 354
de, abrahamo, dating Birnbaum and Dillon (2020) 12, 13, 14, 15, 16, 17, 18, 19
de, abrahamo, epilogue of Birnbaum and Dillon (2020) 23, 394, 396
de, abrahamo, exegetical approaches in Birnbaum and Dillon (2020) 30
de, abrahamo, genre of Birnbaum and Dillon (2020) 25
de, abrahamo, greek title of Birnbaum and Dillon (2020) 1, 5, 9, 10, 11, 141, 142
de, abrahamo, inconsistencies in Birnbaum and Dillon (2020) 152, 153, 210, 257, 258, 383, 384
de, abrahamo, interconnections within Birnbaum and Dillon (2020) 50, 51
de, abrahamo, nachleben of Birnbaum and Dillon (2020) 77, 78, 79
de, abrahamo, philonic parallels in Birnbaum and Dillon (2020) 72, 73, 75, 76, 77
de, abrahamo, place of in philo’s life Birnbaum and Dillon (2020) 12, 13, 14, 15, 16, 17, 18, 19, 75, 76, 77
de, abrahamo, place of in philo’s works Birnbaum and Dillon (2020) 1, 2, 4, 5, 12, 68, 76
de, abrahamo, prologue of Birnbaum and Dillon (2020) 31, 147, 148, 149, 150, 151, 152, 153, 154
de, abrahamo, rhetoric in Birnbaum and Dillon (2020) 2, 23, 73, 74, 268, 286, 335, 368
de, abrahamo, rhetoric of Birnbaum and Dillon (2020) 2, 23, 73, 74, 182, 207, 242, 268, 286, 324, 325, 335, 341, 368
de, abrahamo, structure of Birnbaum and Dillon (2020) 30, 31, 32, 33, 211
de, abrahamo, text of Birnbaum and Dillon (2020) 79
de, abrahamo, themes in Birnbaum and Dillon (2020) 51, 54, 55, 56
de, abrahamo, transitions in Birnbaum and Dillon (2020) 31, 263
de, abrahamo, unique features of Birnbaum and Dillon (2020) 73, 74
de, abrahamo’s place in life of philo Birnbaum and Dillon (2020) 12, 13, 14, 15, 16, 17, 18, 19, 75, 76, 77
de, abstinentia, porphyry, predicts the demise, of christianity Simmons(1995) 268, 274
de, adulteriis coercendis, lex iulia Clay and Vergados (2022) 276
Hubbard (2014) 77, 78, 79, 93, 94, 95, 96, 193, 194, 538, 540
Perry (2014) 12, 23, 27, 132, 133
Rosen-Zvi (2012) 97
de, adulteriis coercendis, lex julia Huebner and Laes (2019) 109
de, adulteriis lex julia coercendis, enforcement Huebner and Laes (2019) 109, 110, 111
de, adulteriis lex julia coercendis, modified by constantine Huebner and Laes (2019) 120
de, adulteriis, lex iulia Bruun and Edmondson (2015) 60
Phang (2001) 106, 204, 207, 208, 209, 210, 211, 212, 213, 216, 386
de, adulteris, lex iulia Monnickendam (2020) 181
de, agri cultura, cato the elder McGowan (1999) 37, 38, 39, 40, 41, 42, 43, 44, 45
de, agricultura, cato maior Verhagen (2022) 88, 89
de, agris mytilenaeorum, senatus consultum Czajkowski et al (2020) 270, 271
de, agro pergameno, senatus consultum Dignas (2002) 115, 116, 295
de, agro pergameno, senatus consultum, senatorial decree, s.c. Marek (2019) 256
de, alcubierre, roque joaquín Yona (2018) 22
de, aleatoribus Yates and Dupont (2020) 26
de, aleatoribus, pseudo-cyprianic treatises Yates and Dupont (2020) 151, 152, 156, 157, 159, 161
de, ambitu, leges Viglietti and Gildenhard (2020) 50
de, andia, y. Dillon and Timotin (2015) 197, 198, 199
de, anima, aristotle Frey and Levison (2014) 282
Gerson and Wilberding (2022) 87, 120, 211, 359, 384
Joosse (2021) 227
Nuno et al (2021) 6, 9, 10
de, anima, aristotle, biological works, works Jouanna (2012) 226
de, antro nympharum, porphyry, predicts the demise, of christianity Simmons(1995) 74, 84, 219, 289, 295
de, apuleius, platone, metamorphoses Konig (2022) 155, 161, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 174, 175, 176, 216, 276, 302, 303
de, architectura, and greek knowledge Oksanish (2019) 17, 18, 47, 48, 49, 60, 61, 81, 82, 98, 102, 103, 114, 115, 123, 124, 125, 128, 129, 130, 131, 144, 145, 179, 180, 185
de, architectura, and imperialism Oksanish (2019) 3, 10, 60, 61, 108, 126, 143, 160, 161, 179, 180, 188, 189
de, architectura, audience Oksanish (2019) 7, 8, 9
de, architectura, augustus, dedicatee, of Oksanish (2019) 8, 9, 22, 33, 34, 35, 65, 85, 189
de, architectura, caryatids, function in Oksanish (2019) 70, 71, 72, 73, 74, 75, 76, 77, 78, 79
de, architectura, contents and aims Oksanish (2019) 8, 9, 10
de, architectura, diagnostic passages Oksanish (2019) 29, 30, 89, 90, 148, 149, 155, 156, 161, 162, 184
de, architectura, literariness and textuality Oksanish (2019) 5, 8, 9, 24, 27, 28, 30, 36, 63, 69, 70, 115, 185
de, architectura, prefaces Oksanish (2019) 5, 148
de, architectura, reception Oksanish (2019) 95, 96
de, architectura, rhetoric of disclosure Oksanish (2019) 12
de, architectura, sphragis Oksanish (2019) 15, 97
de, architectura, universalizing Oksanish (2019) 21, 22, 27, 36, 38, 91, 92, 96, 97, 102, 103, 117, 118, 138
de, architectura, vitruvius Green (2014) 109, 110, 111, 112, 113, 114, 115, 116, 117, 170, 171
de, architectura, vitruvius, date of Green (2014) 109
de, architectura, vitruvius, purpose of Green (2014) 110, 111, 112
de, arriaga, r. Cornelli (2013) 461, 469
de, astris, caesar Green (2014) 138, 139, 140
de, astris, work ascribed to caesar Rüpke (2011) 116
de, astronomia, hyginus Green (2014) 125, 126, 127
de, astronomia, hyginus, date and nature of Green (2014) 125, 126
de, authorship of excidio Bay (2022) 17, 18, 19, 20, 21
de, bacchanalibus, bacchic rites, senatus consultum Panoussi(2019) 118, 120, 243
de, bacchanalibus, sc Bruun and Edmondson (2015) 100, 160, 173, 278, 306, 406
de, bacchanalibus, senatus consultum Bernabe et al (2013) 186, 188
Gorain (2019) 17, 144, 146, 148, 152, 158, 229
Panoussi(2019) 118, 120, 243
de, bacchanalibus, senatusconsultum Rupke (2016) 15, 17
de, balzac, honore Brule (2003) 153, 154
de, bapt., tertullian, defends, emphasis on water in Hillier (1993) 157
de, baptismo contra donatistas, augustine of hippo Yates and Dupont (2020) 22
de, bayfius, lazare baïf Radicke (2022) 6
de, beauvoir, simone Beneker et al. (2022) 238, 239, 240
de, bello civili, caesar, julius, commentarii Joseph (2022) 11, 12, 26, 28, 133, 138, 139, 182, 213
de, bello civili, commentarii Poulsen and Jönsson (2021) 92
de, bello gallico, caesar Mackey (2022) 381
de, bello gallico, commentarii Poulsen and Jönsson (2021) 10, 14, 91, 92, 93, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 148, 149, 177, 178, 262, 270
de, bello intestino Lynskey (2021) 141, 221
de, boer, m. Engberg-Pedersen (2010) 232, 233
de, boer, marinus Nasrallah (2019) 85
de, boer, martinus c. Azar (2016) 96
de, book of causes, liber causis d, Hoine and Martijn (2017) 296, 299, 318
de, boulainvilliers, henri Isaac (2004) 10
de, brevitate vitae, seneca Fertik (2019) 47, 48
de, caelo, ave sinistra Konrad (2022) 40, 45, 58, 61, 155, 156, 160, 161, 243, 244, 274
de, caesaribus, epitome Van Nuffelen (2012) 79, 105, 106, 107, 108, 109, 112
de, capitani, f. Del Lucchese (2019) 270, 271, 288
de, carne christi, tertullian Yates and Dupont (2020) 97
de, catechizandis rudibus, augustine Simmons(1995) 124
de, causis corruptae eloquentiae, quintilian Keeline (2018) 92, 225, 240, 260
de, causis to aristotle, attribution of liber d, Hoine and Martijn (2017) 296, 299, 317, 318
de, celsus medicina Huttner (2013) 170, 173
de, centesima, pseudo-cyprianic treatises, sexagesima, tricesima Yates and Dupont (2020) 149, 154, 156, 157, 161, 164
de, certeau, m. Poulsen and Jönsson (2021) 262
de, chardin t. Del Lucchese (2019) 67
de, chardin teilhard Poorthuis and Schwartz (2014) 393
de, chloe, frías, d. Cueva et al. (2018a) 67
de, chrysopoeia, psellos Joosse (2021) 15
de, civitate, dei, augustine Hoenig (2018) 225, 237
Pollmann and Vessey (2007) 109, 116, 138, 152, 209
de, civitate, dei, augustine of hippo Nuno et al (2021) 138
de, clementia, public eye, in seneca’s Fertik (2019) 81, 82, 83, 84, 85, 86, 87, 88
de, clementia, seneca Braund and Most (2004) 180
Fertik (2019) 11, 13, 81, 82, 83, 84, 85, 86, 87, 88, 90, 91, 102, 155
Čulík-Baird (2022) 124
de, clementia, seneca, and nero in Williams and Vol (2022) 281, 282
de, cn. pisone patre, sc Bruun and Edmondson (2015) 100, 121, 186, 193, 197, 294, 306, 323
de, cn. pisone patre, senatus consultum Mueller (2002) 87, 127, 140, 141
Poulsen and Jönsson (2021) 246, 249, 253
de, compostela, santiago Poorthuis and Schwartz (2014) 409
de, conches, guillaume Gee (2020) 122
de, consensu evangelistarum, augustine Hoenig (2018) 251, 252, 253
de, consolatio philosophiae, boethius Hoenig (2018) 16, 26
de, consulatu suo, cicero Gee (2013) 63, 120, 130, 131, 202, 254
Green (2014) 81, 134
Ker and Wessels (2020) 218, 260
de, consulatu suo, cicero’s poetry Čulík-Baird (2022) 63, 215, 220
de, contenson, h. Taylor (2012) 299
de, courtils, jacques Marek (2019) 35
de, critical editions excidio Bay (2022) 31, 32
de, cuauhtinchan no., mapa Gagné (2020) 2, 49
de, curiositate, plutarch, writes Rutledge (2012) 194
de, curiositate, plutarchus Cueva et al. (2018b) 99
de, date of excidio Bay (2022) 21, 22
de, decalogo, philo judeas Frey and Levison (2014) 64, 66, 68, 71
de, dedication, architectura Oksanish (2019) 52, 53
de, demosthene, Nuno et al (2021) 90
de, dialectica, augustine Pollmann and Vessey (2007) 222
de, dictatore creando, lex Konrad (2022) 111
de, digital text excidio Bay (2022) 32
de, diuinatione, cicero, discourse on theology in Williams (2012) 318
de, diuinatione, tullius cicero, m. Santangelo (2013) 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35
de, div., cicero Johnston and Struck (2005) 36, 44, 45, 51, 129, 131, 132, 135, 136, 137, 138
de, diversis quaestionibus ad simplicianum, augustine of hippo Yates and Dupont (2020) 257, 258, 259, 260, 261, 262, 263, 283, 284, 285, 286
de, diversis quaestionibus lxxxiii, augustine of hippo Yates and Dupont (2020) 251, 252, 253
de, divination, cicero Frey and Levison (2014) 56, 58
de, divinatione, cicero Gee (2013) 223
Green (2014) 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 191, 192, 196
Ker and Wessels (2020) 218, 239, 240, 242, 260, 262
Mackey (2022) 369
Nuno et al (2021) 47, 48
de, divinatione, cicero, date and structure of Green (2014) 75, 76
de, divinatione, cicero, marcus tullius Hoenig (2018) 45, 54, 82
de, divinatione, cicero, overlap between cicero and marcus in Green (2014) 76, 77, 78, 79, 80
de, divinatione, preface Hoenig (2018) 45
de, divinatione, tullius cicero, m., and the Rutledge (2012) 125
de, doctrina christiana, augustine Hoenig (2018) 225
Pollmann and Vessey (2007) 7, 13, 15, 72, 73, 79, 104, 105, 106, 110, 128, 129, 130, 131, 132, 133, 134, 135, 138, 139, 142, 143, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 197, 198, 199, 200, 201, 204, 209, 210, 211, 212, 213, 214, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231
de, doctrina christiana, augustine, and confessiones Yates and Dupont (2020) 347
de, doctrina christiana, augustine, composition date Yates and Dupont (2020) 321, 322
de, doctrina christiana, augustine, on incarnation Yates and Dupont (2020) 332, 333
de, doctrina christiana, augustine, on love Yates and Dupont (2020) 220, 334, 335
de, doctrina christiana, augustine, on signification and disambiguation Yates and Dupont (2020) 333, 335, 336, 337, 338, 339
de, doctrina christiana, augustine, on “use” of scripture Yates and Dupont (2020) 331, 332
de, doctrina christiana, augustine, overview Yates and Dupont (2020) 330, 331
de, doctrina christiana, augustine, scriptural citations in Yates and Dupont (2020) 322, 323, 324, 328, 340, 341
de, doctrina christiana, augustine, “macro” vs. “micro” usages of scripture, as concept Yates and Dupont (2020) 329, 330
de, doma sua, cicero, marcus tullius Fertik (2019) 63
de, domo sua, cicero Bua (2019) 26
de, domo, lucian Rutledge (2012) 9, 82
de, don quixote, cervantes, miguel Pinheiro et al (2018) 222, 241
de, du manoir juaye, hubert Azar (2016) 171
de, duobus montibus sina et sion, pseudo-cyprianic treatises Yates and Dupont (2020) 149, 150, 157, 158, 159, 162, 164, 165
de, e apud, delphos, plutarch Gagné (2020) 186
de, e apud, delphos, plutarch, vii Frey and Levison (2014) 72
de, ebrietate sua, antony, marc, and Rutledge (2012) 62, 242
de, editio princeps excidio Bay (2022) 32
de, el burgo ebro, hispania citerior Bruun and Edmondson (2015) 93
de, epilogue, of excidio Bay (2022) 30
de, equitandi ratione, xenophon Geljon and Runia (2013) 164, 167
de, ercilla, alonso Greensmith (2021) 341
de, excidio st. gildas, britonum Bay (2022) 54
de, excidio troiae Bay (2022) 54
de, excidio urbis augustine, romae Bay (2022) 40, 54
de, exilio, dio chrysostom Yates and Dupont (2020) 348
de, exsilio ciceronis, clodius pulcher, p., bill Walters (2020) 86
de, facto marriage Phang (2001) 201, 202, 317
de, facto, matrimony Monnickendam (2020) 92, 94, 96, 109, 115, 130, 131, 136
de, falco, vittorio v Amendola (2022) 104, 138, 197, 223, 318, 327, 332, 333, 336, 337, 339, 343, 348, 350, 357, 360, 361, 362, 363, 364, 366, 373, 385, 387, 393, 399, 404, 416, 417, 418, 419, 421, 422
de, fato, cicero Green (2014) 86, 87, 88, 89, 90, 91, 92, 93
de, fato, cicero, date of Green (2014) 86, 87
de, fato, fragments, cicero’s Čulík-Baird (2022) 106
de, fato, ps.-plutarch Hoenig (2018) 19, 199, 201
de, fato, ps.-plutarchus Pinheiro et al (2015) 37
de, faustinus, addressee of apuleius’ platone Motta and Petrucci (2022) 54, 65
de, faye, eugene James (2021) 13
de, feneratione, lex, iunia Rüpke (2011) 85
de, fide, liber Wilson (2018) 157, 276, 277, 278, 279, 280
de, filippo, j.g. Pinheiro et al (2015) 86, 88, 99
de, finibus Jenkyns (2013) 258
de, finibus, cato the younger, in cicero’s Howley (2018) 23
de, finibus, cicero Frey and Levison (2014) 50
Howley (2018) 23
Konig and Wiater (2022) 156, 212, 213, 214, 215, 216, 217, 218, 226
König and Wiater (2022) 156, 212, 213, 214, 215, 216, 217, 218, 226
Nuno et al (2021) 45, 46
de, finibus, cicero, marcus tullius Hoenig (2018) 44, 48, 49
de, finibus, preface, to cicero’s Hoenig (2018) 44
de, finibus, tullius cicero, m., and the Rutledge (2012) 23, 84, 85, 86, 87, 103
de, flamonio provinciae narbonensis, lex Bruun and Edmondson (2015) 302, 549
de, fornells, cap de, port Kraemer (2020) 70
de, french translation excidio Bay (2022) 32
de, fuga in persecutione, tertullian Yates and Dupont (2020) 72
de, fustel coulanges, n. d. Humphreys (2018) 28, 624, 664, 774
de, gallia lex cisalpina, lex rubria Bruun and Edmondson (2015) 302
de, generatione animalium, aristotle Frey and Levison (2014) 149, 274
de, genesi ad litteram imperfectus liber, augustine of hippo Yates and Dupont (2020) 275, 276
de, genesi ad litteram liber imperfectus, augustine Hoenig (2018) 227, 237
de, genesi ad litteram, augustine Hoenig (2018) 227, 237
de, genesi adversus manicheos, augustine Hoenig (2018) 227, 237
de, genesi contra manichaeos, augustine Pollmann and Vessey (2007) 225
de, genesi contra manichaeos, augustine of hippo Yates and Dupont (2020) 270
de, genio socratis, plutarchus Pinheiro et al (2015) 94
de, gente populi romani, varro O, Daly (2020) 212, 213
de, gentibus indiae, palladius Pinheiro et al (2015) 51
de, germ. tab. siar., lex Rüpke (2011) 148
de, german translation excidio Bay (2022) 33
de, gloria, cicero Howley (2018) 177
Johnson and Parker (2009) 209
de, gloria, fragments, cicero’s Čulík-Baird (2022) 106
de, gobineau, comte arthur Isaac (2004) 129
de, grammatica, varro, marcus terentius Pollmann and Vessey (2007) 79
de, grammaticis, tiberius, works Fertik (2019) 183
de, haas, f. Cornelli (2013) 455
de, haeresibus, indiculus Humfress (2007) 230
de, haruspicum responsis, cicero Mackey (2022) 92, 93
de, haruspicum responso, cicero Ker and Wessels (2020) 214
de, haruspicum responso, tullius cicero, m. Santangelo (2013) 99, 100, 102, 103, 104, 105, 106, 107
de, herrero jáuregui, m. Cornelli (2013) 134
de, heusch, luc Klawans (2009) 261, 262
de, hoop, r. Taylor (2012) 124, 126
de, iamblichus, reply to porphyry mysteriis Joosse (2021) 68, 191, 218, 223, 224, 225, 228
de, ieiunio contra psychicos, tertullian McGowan (1999) 165
de, immortalitate animae, augustine Pollmann and Vessey (2007) 139
de, imperio cn. pompei, pro lege cicero, manilia, nan Ker and Wessels (2020) 212
de, imperio of vespasian, lex Augoustakis (2014) 160
Verhagen (2022) 160
de, imperio vespasiani, lex Eidinow and Driediger-Murphy (2019) 145
Tuori (2016) 110, 128, 174, 175
de, imperio, lex Ando (2013) 33, 155, 156, 157
de, incendio urbis, lucan, his other works Joseph (2022) 9
de, inventione, cicero Ker and Wessels (2020) 240
de, inventione, tullius cicero, m., and the Rutledge (2012) 86
de, ira, anger, in Bexley (2022) 188, 189, 190, 191, 225
de, ira, astyages, in Bexley (2022) 331
de, ira, harpagus, in Bexley (2022) 331
de, ira, philodemus, of gadara Braund and Most (2004) 129, 136
de, ira, seneca Braund and Most (2004) 136, 180, 222, 284, 285
Fertik (2019) 144, 145, 146, 147, 148, 149, 150, 151, 201
Čulík-Baird (2022) 124
de, ira, seneca, three-stage analysis of irascibility in Williams and Vol (2022) 277
de, ira, suicide, in Bexley (2022) 331
de, italian translation excidio Bay (2022) 32
de, iudicio, dei, shenoute Dilley (2019) 178
de, iure fisci, fiscal pledge, fragmenta Verhagen (2022) 321, 322
de, iure pontificum, numa Mackey (2022) 277
de, jacob et vita beata, ambrose of milan Yates and Dupont (2020) 257
de, jato Frede and Laks (2001) 239, 265
de, jong, albert Kahlos (2019) 152
Secunda (2014) 6
de, jong, i. j. f. Folit-Weinberg (2022) 158, 160, 161, 174
de, jong, irene Gagné (2020) 231
de, jonge, h. j. Taylor (2012) 111
de, jonge, marinus Klawans (2009) 287, 294
Klawans (2019) 131, 154, 155, 156
de, josepho, treatise by philo, contradictions in Feldman (2006) 114, 115, 116
de, judaica incredulitate, pseudo-cyprianic treatises, ad vigilium episcopum Yates and Dupont (2020) 152, 158, 164
de, kruijf, anique Sneed (2022) 127
de, la plana, castellón Konrad (2022) 121, 122, 123
de, la santa cruz and los casares sanctuaries, hispania citerior, cueva Renberg (2017) 563, 564
de, la santa cruz and los casares, hispania incubation, other peoples, claimed for cueva citerior Renberg (2017) 563, 564
de, labriolle, p. Yates and Dupont (2020) 88
de, labriolle, paul Humfress (2007) 173
de, lacy, estelle Yona (2018) 66, 67, 130
de, lacy, p. Del Lucchese (2019) 131, 148, 155, 157, 158
Long (2006) 158, 159, 160, 161, 204, 205, 206, 207
de, lacy, phillip Yona (2018) 32, 46, 47, 48, 66, 67, 80, 86, 130
de, lange, nicholas Azar (2016) 50
James (2021) 48, 210
de, larchange michel, dreams, in late antique and medieval christian literature, anon., les dix merveilles Renberg (2017) 777
de, larchange michel, rome, in les dix merveilles Renberg (2017) 777
de, las casas, b. Naiden (2013) 293, 305
de, laudibus, dei, Verhelst and Scheijnens (2022) 250
de, leg., cicero Johnston and Struck (2005) 40
de, lege agraria, statilius maximus, and his subscriptio in the manuscript of cicero’s Bua (2019) 70
de, legibus, cicero Mackey (2022) 121
de, legibus, tullius cicero, m., and the Rutledge (2012) 87
de, leptines, see also céleste leptines Bianchetti et al (2015) 120
de, ley, h. Del Lucchese (2019) 75
de, licinia sodaliciis, metilia Konrad (2022) 28, 107, 108, 172, 173
de, licinia sodaliciis, ogulnia Konrad (2022) 273, 274
de, licinia sodaliciis, oppia Konrad (2022) 181
de, licinia sodaliciis, vitio lata Konrad (2022) 288
de, lingua latina, varro, marcus terentius Pollmann and Vessey (2007) 85, 111, 112
de, liturgie, dictionnaire d’archéologie chrétienne et Berglund Crostini and Kelhoffer (2022) 465
de, los reyes, tony Poulsen and Jönsson (2021) 262, 273, 288
de, losada, luis Cornelli (2013) 461
de, lubac, henri James (2021) 13
Penniman (2017) 122
de, lucian astrologia Hawes (2014) 122, 123
de, lyon/irenaeus of lyon, irénée Bull Lied and Turner (2011) 12, 13, 40, 45, 69, 70, 90, 91, 128, 166, 222, 290, 291
de, mag., augustine’s works Wilson (2018) 98, 101
de, magistro, augustine Pollmann and Vessey (2007) 142
de, maiestate, lex lulia Ando and Ruepke (2006) 58
de, maiestate, lex, cornelia Konrad (2022) 70, 122, 123
de, maistre, j. Naiden (2013) 321
de, man, paul Pucci (2016) 45, 138
de, marignac, a. Del Lucchese (2019) 84
de, maritandis ordinibus, lex iulia Fertik (2019) 48
Perry (2014) 29, 80, 89, 91, 134, 149
Phang (2001) 115
de, maritandis ordinibus, lex julia Huebner and Laes (2019) 114
de, maritandis ordinibus, lex, iulia Czajkowski et al (2020) 319, 429, 430, 431
Edmondson (2008) 33
de, masi, d. Cornelli (2013) 111
de, mend., augustine’s works Wilson (2018) 249, 280
de, mense quintili, lex, antonia Rüpke (2011) 83
de, mense sextili, lex, pacuvia Rüpke (2011) 83
de, migrando, interdictum Verhagen (2022) 100, 101, 102, 103, 104, 108, 109, 196, 197, 270
de, misset van weg, m. Pinheiro et al (2012b) 23
de, modo agrorum, lex licinia Viglietti and Gildenhard (2020) 50, 163, 164, 165, 166, 167, 168, 169, 170, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 217
de, montaigne, michel Bloch (2022) 277
de, montfaucon, bernard Belayche and Massa (2021) 126
Bruun and Edmondson (2015) 10, 11, 55
de, moor, johannes Sneed (2022) 43, 49, 149
de, moribus brahmanorum, palladius Pinheiro et al (2015) 51
de, moribus manichaeorum, augustine of hippo, de, moribus ecclesiae catholicae et Yates and Dupont (2020) 215, 216, 217, 218, 219, 220, 345
de, moribus persecutorum, lactantius, the death, of the persecutors / Yates and Dupont (2020) 172, 173
de, mortalitate, cyprian Toloni (2022) 76
de, morte peregrini McGowan (1999) 143
de, morte peregrini, lucian Pinheiro Bierl and Beck (2013) 153, 160
de, morte, varius rufus, poet Csapo (2022) 220
de, mortibus boum, endelechius Verhelst and Scheijnens (2022) 106, 110
de, mundo, apuleius Hoenig (2018) 102, 129, 132, 133, 134, 135, 137, 157, 158
de, mundo, aristobulus, author of ps.-aristotle Potter Suh and Holladay (2021) 139
de, mundo, ps.-aristotle Potter Suh and Holladay (2021) 139
de, mundo, ps.aristotle Frede and Laks (2001) 305
Geljon and Runia (2013) 29, 30, 150, 236, 256
Geljon and Runia (2019) 30, 93, 94, 96, 100, 143
de, musica, augustine Pollmann and Vessey (2007) 71, 72, 150
de, mémoire / mnemotope, space, lieu Tanaseanu-Döbler and von Alvensleben (2020) 10, 15, 22, 36, 159, 185, 282, 290, 291, 292, 293, 297
de, mémoire, lieu Castagnoli and Ceccarelli (2019) 36, 57, 70, 146
de, mémoire, lieu, x Shannon-Henderson (2019) 8, 70, 110, 187, 192, 246, 320
de, mémoire, lieux Konig and Wiater (2022) 86, 87, 88, 89
König and Wiater (2022) 86, 87, 88, 89
de, mémoire, memory, lieu Hallmannsecker (2022) 106
de, natiuitate mariae, euangelium Richter et al. (2015) 83
de, natura hominis, nemesius Hoenig (2018) 199
de, natura, deorum, cicero Gee (2013) 61, 70, 71, 72, 73, 93, 94, 108, 119, 178, 223
Johnston and Struck (2005) 149
de, natura, deorum, cicero, marcus tullius Hoenig (2018) 48, 49, 52, 53, 55, 69, 70, 88
de, natura, deorum, peripatetics, absent from Hoenig (2018) 48, 54
de, natura, deorum, plato, timaeus, and Hoenig (2018) 68, 69
de, ned, sacred law, greek Lupu(2005) 4, 9
de, off., cicero Agri (2022) 16, 17, 23, 24, 26, 27
de, officiis et honoribus flaminis provinciae narbonensis, lex Czajkowski et al (2020) 338
de, officiis on ars amatoria, cicero, influence of Williams and Vol (2022) 66, 72, 73, 78, 80, 127, 141
de, op hipt, d. Jouanna (2012) 86
de, opificio mundi, philo judeas Frey and Levison (2014) 276
de, opificio mundi, philo of alexandria Hoenig (2018) 248, 249
de, ora maritima, vagellius, ephemeris naualis and Williams (2012) 196
de, oratore, antonius, m., in cicero’s Howley (2018) 209
de, oratore, cicero Howley (2018) 209, 210
Johnson and Parker (2009) 123, 297
Pinheiro et al (2018) 294
de, oratore, ciceromarcus tullius cicero Oksanish (2019) 1, 28, 29
de, oratore, crassus lucius licinius crassus, interlocutor in Oksanish (2019) 1, 105, 106, 133, 134, 138, 139
de, oratore, tullius cicero, m., and the Rutledge (2012) 64
de, oratoribus, dialogus Poulsen and Jönsson (2021) 174, 177, 179, 180, 183, 184
de, oratoribus, tacitus, dialogus Bua (2019) 118, 119
de, ordine, augustine Pollmann and Vessey (2007) 6, 54, 55, 56, 58, 59, 62, 64, 71, 72, 73, 76, 77, 78, 79, 80, 81, 97, 98, 105, 106, 107, 108, 126, 127, 128, 187, 188, 189, 190, 221
de, orio miguel, b. Cornelli (2013) 435
de, oviedo, francisco Cornelli (2013) 461, 469
de, pactis, actio serviana, edictum Verhagen (2022) 109, 110
de, pactis, conventio pignoris, edictum Verhagen (2022) 109, 110
de, paenitentia, pseudo-cyprianic treatises, exhortatio Yates and Dupont (2020) 156
de, palol, p. Kraemer (2010) 163
de, palol, pere Hellholm et al. (2010) 1597
de, pascha computus, pseudo-cyprianic treatises Yates and Dupont (2020) 149, 150, 156, 157, 158, 163
de, passage, rite Edmonds (2004) 42, 87
Hellholm et al. (2010) 58
Witter et al. (2021) 56
de, passage, rites Pinheiro Bierl and Beck (2013) 121
Reif (2006) 92
de, passage, rites of rites passage Edmondson (2008) 27, 42, 47, 48, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 142, 144, 148, 174
de, pecuniis repetundis, lex calpurnia Viglietti and Gildenhard (2020) 257
de, personae, in cicero’s officiis Wilson (2022) 46, 47, 48, 51, 62, 197, 198
de, peñalba villastar, hispania citerior Bruun and Edmondson (2015) 99
de, philo, agricultura, biblical quotations in Geljon and Runia (2013) 21
de, philo, agricultura, chronology Geljon and Runia (2013) 4, 5
de, philo, agricultura, commentaries on Geljon and Runia (2013) 36
de, philo, agricultura, genre Geljon and Runia (2013) 6, 7, 8, 9, 10
de, philo, agricultura, language of Geljon and Runia (2013) 31, 36, 39
de, philo, agricultura, manuscripts of Geljon and Runia (2013) 21, 35
de, philo, agricultura, structure Geljon and Runia (2013) 6, 10, 11, 12, 13, 14, 15, 16, 37
de, philo, agricultura, text of Geljon and Runia (2013) 35
de, philo, agricultura, title Geljon and Runia (2013) 3, 6, 85, 86
de, philo, agricultura, translations of Geljon and Runia (2013) 35, 36, 39
de, philosophia, providence, and boethius Hoenig (2018) 26
de, philosophia, varro O, Daly (2020) 229
de, pietate, philodemus, Mackey (2022) 231
de, pins, jean Pinheiro et al (2018) 225, 226, 227, 228
de, plantatione Geljon and Runia (2019) 220, 221
de, plantatione, biblical quotations in Geljon and Runia (2019) 17, 18
de, plantatione, chronology Geljon and Runia (2019) 5, 6
de, plantatione, genre Geljon and Runia (2019) 7, 8, 9
de, plantatione, nachleben Geljon and Runia (2019) 34
de, plantatione, place in allegorical commentary Geljon and Runia (2019) 2, 3, 4
de, plantatione, scholarship on Geljon and Runia (2019) 39
de, plantatione, structure of Geljon and Runia (2019) 11, 12, 13, 14
de, plantatione, title of Geljon and Runia (2019) 83, 84
de, platone et eius dogmate apuleius, dpd Hoenig (2018) 19, 102, 129, 137, 139, 140, 271
de, platone et eius dogmate, apuleius Joosse (2021) 31, 43
de, platone, apologia Cueva et al. (2018b) 103
de, platone, apuleius Konig (2022) 164
König (2012) 280
de, plinval, g. Harrison (2006) 47
de, plutarch, younger, character of the e Erler et al (2021) 153, 154, 155, 156, 157, 158, 159, 160, 161
de, polignac françois Eidinow and Kindt (2015) 230, 231, 274
de, polignac, f. Williamson (2021) 30, 172
de, praemiis et poenis, hope, in philo Dürr (2022) 78
de, praescriptione haereticorum, tertullian Rupke (2016) 101
Yates and Dupont (2020) 84, 95, 96
de, praetoriis provinciis, lex Czajkowski et al (2020) 144, 212
de, pretiis gladiatorum minuendis, senatus consultum Kalinowski (2021) 212, 310
de, provenance of excidio Bay (2022) 24, 25
de, provinciis consularibus, cicero Neusner Green and Avery-Peck (2022) 47, 48
de, provinciis ordinandis, licinia de, sodaliciis, pompeia Konrad (2022) 135
de, provinciis praetoriis, lex Konrad (2022) 123, 124
de, pulchro et apto, augustine, literary works, in chronological order Pollmann and Vessey (2007) 151
de, pythiae oraculis, plutarch Konig and Wiater (2022) 187
König and Wiater (2022) 187
de, quantitate animae, augustine Pollmann and Vessey (2007) 71, 72
de, quintanilla somoza, spain Griffiths (1975) 207
de, r. natan, avot Rowland (2009) 159, 342, 358, 482, 487, 488
de, rabbi eliezer and the tanhuma, circumcision blood, in pirqei Cohen (2010) 444, 445
de, rabbi eliezer pirqei, pdre Cohen (2010) 440
de, rabbi eliezer, pirkei Kessler (2004) 89, 128
de, rabbi ishmael, mekhilta Kessler (2004) 127
Salvesen et al (2020) 632, 633, 634
de, rabbi pdre, pirqei eliezer Cohen (2010) 440
de, rabbi shimon ben yochai, mekhilta Kessler (2004) 127
de, raptu helenae Verhelst and Scheijnens (2022) 216
de, raptu helenae, romulea Verhelst and Scheijnens (2022) 99, 100, 108, 109
de, raptu helenae, tragedy of orestes Verhelst and Scheijnens (2022) 134, 135, 136
de, ratione paschae et mensis, hilarianus Yates and Dupont (2020) 149, 163
de, rav kahana, pesikta Rosen-Zvi (2012) 252
de, rav kahanah, peikta Simon-Shushan (2012) 256
de, re aedificatoria, alberti, leon battista, author of Oksanish (2019) 2, 3
de, re coquinaria, apicius McGowan (1999) 42
de, re publica, cicero Green (2014) 156, 157, 162, 163
Walter (2020) 11
de, re publica, ciceromarcus tullius cicero Oksanish (2019) 3, 185, 186, 187, 188, 189
de, re publica, tullius cicero, m., cicero, bodily conceptions in Walters (2020) 17, 18, 19, 21, 22, 23
de, rebaptismate, pseudo-cyprianic treatises Yates and Dupont (2020) 151, 160, 165
de, rebus coloni, actio serviana, actio Verhagen (2022) 106, 107
de, regressu animae, philosophy from oracles O, Daly (2020) 150, 155, 156, 157, 158, 159, 262, 263
de, regressu animae, porphyry, philosophia ex oraculis Simmons(1995) 9, 10, 24, 221, 294
de, repetundis, leges Viglietti and Gildenhard (2020) 257, 258, 274, 275
de, repetundis, lex iulia Udoh (2006) 77, 78
de, repetundis, lex, iulia Czajkowski et al (2020) 272
de, republica, cicero Mackey (2022) 40
de, republica, fragments, cicero’s Čulík-Baird (2022) 106, 126
de, rerum natura lucretius, dnr Nuno et al (2021) 35, 36, 37, 41, 46, 58, 62, 63, 66, 67
de, rerum natura, epicurus, authority in the Bryan (2018) 8, 9, 10, 13, 198, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241
Wardy and Warren (2018) 8, 9, 10, 13, 198, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241
de, rerum natura, lucretius Mackey (2022) 212, 214, 231, 237
de, rerum natura, lucretius, cosmogony in Williams and Vol (2022) 5, 226, 228
de, resurrectione carnis, tertullian Yates and Dupont (2020) 97
de, rite passage, sacrifice Edmonds (2004) 42
de, rite passage, suckling Edmonds (2004) 90, 91
de, rite passage, thronosis Edmonds (2004) 116
de, rite passage, van gennep – tripartite schema Edmonds (2004) 114, 116
de, romilly, j. Jouanna (2012) 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
de, romilly, jacqueline Wolfsdorf (2020) 281
de, ronsard, pierre Rohland (2022) 176, 223
de, rossi, azariah Bloch (2022) 268
Schwartz (2008) 49
de, rossi, giovanni battista Bruun and Edmondson (2015) 21, 22, 49, 448
de, rothschild, baron philippe Rohland (2022) 87
de, rudibus agris, lex hadriana Bruun and Edmondson (2015) 681
de, sacrificiis, gods, in lucian Nuno et al (2021) 137
de, sacrificiis, lucian Nuno et al (2021) 109, 137, 138
de, sacris aegyptiorum de, situ et, seneca Neusner Green and Avery-Peck (2022) 156
de, saint-victor, hugues Gagné (2020) 404
de, saltatione, lucian Pinheiro Bierl and Beck (2013) 19
de, sanctis, gaetano Amendola (2022) 88, 104, 114, 130, 131, 132, 133, 138, 147, 163, 318, 325
de, saussure Poorthuis and Schwartz (2014) 367, 370
de, secondat montesquieu, c-l Humfress (2007) 150
de, sectis, elias, commentary on galen’s Joosse (2021) 6
de, sermone domini in monte, augustine of hippo Yates and Dupont (2020) 277
de, singularitate clericorum, pseudo-cyprianic treatises Yates and Dupont (2020) 145
de, situ et sacris aegyptiorum, seneca Williams (2012) 117, 121
de, smetius, smet, maartin Bruun and Edmondson (2015) 32, 34, 57
de, sodaliciis, licinia Konrad (2022) 138
de, specialibus legibus, philo judeas Frey and Levison (2014) 142
de, spectaculis, pseudo-cyprianic treatises Yates and Dupont (2020) 159
de, spectaculis, tertullian König (2012) 298
Yates and Dupont (2020) 301
de, spinoza, baruch, benedictus Bloch (2022) 268, 271, 272, 273, 274
de, spira, vindolino Bloch (2022) 265
de, spiritu, aristotle Frey and Levison (2014) 46
de, ss. perpetua et felicitate, [tractatus] Kitzler (2015) 93, 96, 97
de, ste, croix, g.e.m. Bremmer (2017) 10
de, ste. croix, g. e. m. Raaflaub Ober and Wallace (2007) 78, 129, 131, 152
Richlin (2018) 13, 100
de, ste. croix, geoffrey Perry (2014) 187
de, sua pecunia Bruun and Edmondson (2015) 238, 528, 529, 599, 662
de, summo loco Richlin (2018) 132, 146
de, suo, sua pecunia Bruun and Edmondson (2015) 238, 526, 528, 529, 599, 662
de, superstitione, plutarch Neusner Green and Avery-Peck (2022) 162
de, superstitione, seneca O, Daly (2020) 46, 282, 283
Rupke (2016) 48, 94
de, superstitione, seneca the younger Nuno et al (2021) 138
de, symmetria et coloribus, euphranor, his Rutledge (2012) 83
de, teilhard chardin p. O, Brien (2015) 266
Osborne (2001) 211
de, temmerman, k. Cueva et al. (2018a) 139
de, termessibus, lex antonia Bruun and Edmondson (2015) 32
de, termessibus, lex, antonia Czajkowski et al (2020) 270
de, testimonio animae, tertullian Yates and Dupont (2020) 93, 94
de, théologie catholique, institut saint-serge, paris Berglund Crostini and Kelhoffer (2022) 8
de, torelló, es fornás Kraemer (2020) 67, 69, 70
de, tournefort, joseph pitton Marek (2019) 12
de, translations excidio Bay (2022) 32, 33, 52
de, trinitate, augustine Pollmann and Vessey (2007) 203, 204
de, trinitate, augustine of hippo Yates and Dupont (2020) 46
de, trinitate, dei, augustine Hoenig (2018) 233, 251, 252, 253
de, trinitate, novatian Yates and Dupont (2020) 300
de, uita sua, augustus Santangelo (2013) 116, 117, 237, 247, 250
de, uita sua, octavian Santangelo (2013) 247, 248, 251
de, ulloa, j. Cornelli (2013) 461
de, universi natura, ocellus lucanus Neusner Green and Avery-Peck (2022) 44
de, utilitate, credendi, augustine Pollmann and Vessey (2007) 15
de, utilitate, credendi, augustine of hippo Yates and Dupont (2020) 215, 216, 219, 224
de, van sandt, huub Klawans (2019) 151, 152, 154, 155, 156, 157
de, vaux, r. Taylor (2012) 255, 262, 265, 273
de, vaux, roland Klawans (2009) 82, 84, 260, 269, 273, 275, 298
de, vera religione, augustine Pollmann and Vessey (2007) 15
de, vera religione, augustine of hippo Yates and Dupont (2020) 215, 218, 219, 229
de, vey eliyahu, tanna Lieber (2014) 165
de, viduis, ambrose Bremmer (2017) 59
de, vir. ill., jerome, and Simmons(1995) 52
de, virginibus velandis, tertullian Yates and Dupont (2020) 109, 111, 113, 114, 115, 116
de, viris illustribus Van Nuffelen (2012) 79, 105
de, viris illustribus, jerome, on illustrious men / Yates and Dupont (2020) 166, 169
de, virtute, junius brutus, m., brutus, consolations of cicero in Walters (2020) 93
de, virtute, junius brutus, m., brutus, on the death, of the republic in Walters (2020) 79, 80, 93
de, visser, m. w. Simon (2021) 359
de, visser, willem marinus Gaifman (2012) 112
de, vita beata, seneca the younger Nuno et al (2021) 114
de, vita contemplativa, active/practical life in Taylor and Hay (2020) 30, 31, 106
de, vita contemplativa, actuality assessment of Taylor and Hay (2020) 22, 23, 24, 25, 26, 27, 28, 31, 32, 175
de, vita contemplativa, and translation variations Taylor and Hay (2020) 90, 91, 92, 93, 94, 95, 96, 99, 320
de, vita contemplativa, audience for Taylor and Hay (2020) 7, 24, 168, 224
de, vita contemplativa, christian use of Taylor and Hay (2020) 31, 44, 45, 46, 47, 48, 49, 50, 51
de, vita contemplativa, historical context of Taylor and Hay (2020) 5, 24, 31, 32, 352
de, vita contemplativa, judaism portrayal in Taylor and Hay (2020) 23, 24, 31, 38, 55, 101, 104, 128, 139, 141
de, vita contemplativa, roman context/influence in Taylor and Hay (2020) 7, 24, 36
de, vita contemplativa, speech and rhetoric in Taylor and Hay (2020) 7, 8, 18, 19, 24, 25, 26, 27, 28, 32, 69, 106, 107, 108, 109
de, vita contemplativa, structure of Taylor and Hay (2020) 38, 39, 40, 41
de, vita contemplativa, symposia subject in Taylor and Hay (2020) 38, 40
de, vita contemplativa, title variants of Taylor and Hay (2020) 32, 33, 36, 55, 99
de, vita contemplativa, translations/commentaries list Taylor and Hay (2020) 41, 42, 43, 44, 45, 46
de, vita contemplativa, two ways of truth and falsehood in Taylor and Hay (2020) 38, 40, 100, 137, 141, 151, 157, 172, 173, 215, 218, 219, 220, 222, 312, 318
de, vita contemplativa, virtue as theme in Taylor and Hay (2020) 37, 38, 39
de, vita contemplativa, women in Taylor and Hay (2020) 39, 40, 59, 60, 62, 64, 69, 102, 107, 108
de, vita debate, contemplativa, authorship Taylor and Hay (2020) 31, 32, 49
de, vita populi romani, terentius varro, m., varro, bodily conceptions in Walters (2020) 19, 20, 21, 23
de, vita, victor Van Nuffelen (2012) 180
de, viveiros castro, eduardo Gagné (2020) 5
de, vivo, arturo Williams (2012) 214
de, vogel, c. j. Huffman (2019) 555
de, vogel, c.j. Cornelli (2013) 9, 21, 56, 330
de, voluntate, dei, pseudo-cyprianic treatises Yates and Dupont (2020) 145
de, voragine, jacobus Klein and Wienand (2022) 301
de, vos, craig Nasrallah (2019) 127
de, vos, mariette Belayche and Massa (2021) 67, 78
de, witt, n.w. Dillon and Timotin (2015) 30
de, xx quaestoribus, lex cornelia Bruun and Edmondson (2015) 32
de, zelada, cardinal Bruun and Edmondson (2015) 52
de, ‘bi-polar’ model, polignac Williamson (2021) 30, 32
de, … clauses, bakker, e., on men … Folit-Weinberg (2022) 164
de, … men … clauses, and od. 12.55-126 Folit-Weinberg (2022) 204, 205
de, … men … clauses, in fr. Folit-Weinberg (2022) 205, 206
de, … men … clauses, in od. Folit-Weinberg (2022) 164, 165
dea, lucian, on the syrian goddess, de, syria Eidinow and Kindt (2015) 15, 71
dea, syria [lucian], de Gaifman (2012) 86, 87, 88, 107, 108, 110
death, fear of de, iudicio dei, shenoute Dilley (2019) 177, 178, 179, 180, 181
defectu, oraculorum, plutarch, de Nuno et al (2021) 40
defectu, oraculorum, plutarch, vii, de Frey and Levison (2014) 85
definition, of de, vita contemplativa, genre Taylor and Hay (2020) 22, 25, 27, 29
dei, de, iudicio, shenoute Dilley (2019) 178
dei, et libero arbitrio, hincmar of reims, de, praedestinatione Yates and Dupont (2020) 162
deo, socratis apuleius, de, dds Hoenig (2018) 102, 129, 133, 142, 271
deo, socratis, apologia, de Cueva et al. (2018b) 99
deo, socratis, apuleius, de Pinheiro et al (2015) 94
deorum, as, disputatio in utramque partem, cicero, de, natura Hoenig (2018) 70
deorum, de, natura, cicero Mackey (2022) 40, 122, 222
depiction, of in de, vita contemplativa, essenes Taylor and Hay (2020) 101, 102
der, stadt, reinheit, des, tempels und Hellholm et al. (2010) 170
des, bollandistes, société Moss (2010) 9
des, bouvrie, s. Kraemer (2010) 33
des, delos, insula of the jewelry, ilot bijoux Benefiel and Keegan (2016) 62, 63
des, gesetzes, taufe Hellholm et al. (2010) 1129
des, griechischen götterglaubens Simon (2021) 72
des, heiligtums, reinheit Hellholm et al. (2010) 170
des, inscriptions et académie belles-lettres, paris Bruun and Edmondson (2015) 3
des, johannes, schüler Hellholm et al. (2010) 1105
des, johannes, wasserriten, taufe Hellholm et al. (2010) 560
des, judentum, wissenschaft Secunda (2014) 2, 10
des, lebens, licht Hellholm et al. (2010) 207
des, lebens, wasser Hellholm et al. (2010) 175
des, menschen, heinemann, isaak, die lehre von der, zweckbestimmung Dürr (2022) 123
des, menschen, leben Hellholm et al. (2010) 201
des, menschen, lebensqualität Hellholm et al. (2010) 172
des, märchens, enzyklopädie Hasan Rokem (2003) 188
des, orators, qualifikation Hellholm et al. (2010) 455
des, osiris, leichensekret Hellholm et al. (2010) 51
des, philippus, spruch, tätigkeit Hellholm et al. (2010) 579
des, philippus, taufen Hellholm et al. (2010) 577
des, places Janowitz (2002b) 7
des, places, e. Cornelli (2013) 82, 135, 327, 459, 460
Del Lucchese (2019) 79
Eidinow and Kindt (2015) 220
Simmons(1995) 25, 27, 138, 139, 268
des, places, é. Dillon and Timotin (2015) 17, 19, 21, 93
des, saulus, taufe Hellholm et al. (2010) 576, 577
des, théores, thasos, passage Hitch (2017) 22
des, vermittlung heiligen, geistes Hellholm et al. (2010) 1397
des, wassers, reinigung Hellholm et al. (2010) 823
des, zentrum christlichen, glaubens Hellholm et al. (2010) 470
des, äthiopischen eunuchen, taufe Hellholm et al. (2010) 572, 581
de’, rossi, azariah Gera (2014) 20
Salvesen et al (2020) 634
duodecim, abusivis saeculi, pseudo-cyprianic treatises, de Yates and Dupont (2020) 145
gender, and status distinctions, lex julia de, adulteriis coercendis Huebner and Laes (2019) 114, 169, 170
ideals, in de, vita contemplativa, stoic Taylor and Hay (2020) 5, 6, 7, 27, 28
iside, et, osiride, plutarch, de Bricault et al. (2007) 81, 386
Hoenig (2018) 119
Nuno et al (2021) 14, 394, 408, 411, 412, 413
judentums, critical editions, wissenschaft des Hayes (2022) 98
judentums, traditional historiography, wissenschaft des Hayes (2022) 242
laude, martyrii, pseudo-cyprianic treatises, de Yates and Dupont (2020) 150, 151, 156, 157, 159, 161, 162
mercede, conductis, lucian, de Konig and Wiater (2022) 116, 117
König and Wiater (2022) 116, 117
sade, marquis, de, Ker and Wessels (2020) 8

List of validated texts:
123 validated results for "de"
1. Hebrew Bible, Genesis, 1.26-1.28, 2.7, 4.2, 6.18, 9.20-9.21, 12.1, 15.17, 16.3, 22.2, 22.8, 26.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • De Abrahamo, Greek title of • De Abrahamo, Philonic parallels in • De Abrahamo, place of, in Philo’s works • De Abrahamo, prologue of • De Abrahamo, rhetoric in • De Abrahamo, structure of • De Abrahamo, unique features of • De Moor, Johannes • De Plantatione, biblical quotations in • De Plantatione, genre • De Plantatione, place in Allegorical Commentary • De Plantatione, structure of • De Universi Natura (Ocellus Lucanus) • First Isaiah, Pesikta de-Rav Kahana on • Jacobus de Voragine • Jeremiah, book of, Pesikta de-Rav Kahanas discussion of • Pesikta de-Rav Kahana , on Isaiah • Pesikta de-Rav Kahana , on Jer 1:1 • Pesikta de-Rav Kahana , petiḥta of • Pesikta de-Rav Kahana , rebuke, punishment and consolation in narrative of rebuke • Pesikta de-Rav Kahana, kal vaḥomer • Philo Judeas, De decalogo • Philo Judeas, De specialibus legibus • Philo, De Agricultura, biblical quotations in • Philo, De Agricultura, chronology • Philo, De Agricultura, commentaries on • Philo, De Agricultura, genre • Philo, De Agricultura, language of • Philo, De Agricultura, manuscripts of • Philo, De Agricultura, structure • Philo, De Agricultura, text of • Philo, De Agricultura, title • Philo, De Agricultura, translations of • Philo, De opifico mundi • Philo, De posteritate Caini • Philo, De somniis • Philo, De specialibus legibus • Ps.Aristotle, De Mundo • Ps.Aristotle, De mundo • Teilhard de Chardin, P. • Tertullian, De Carni Christi • Trinity, Augustine’s De Trinitate • Xenophon, De equitandi ratione • de Vaux, Roland • prologue of De Abrahamo • rhetoric of De Abrahamo • structure of De Abrahamo

 Found in books: Bird and Harrower (2021) 315, 318; Birnbaum and Dillon (2020) 1, 33, 73, 147, 207, 211, 324, 368; Esler (2000) 1223; Frey and Levison (2014) 68, 142; Geljon and Runia (2013) 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 21, 29, 30, 31, 35, 36, 37, 39, 85, 86, 150, 164, 167, 236, 256; Geljon and Runia (2019) 2, 3, 7, 11, 12, 14, 17, 18, 94, 143; Klawans (2009) 269; Klein and Wienand (2022) 301; Neusner Green and Avery-Peck (2022) 44; Osborne (2001) 211; Sneed (2022) 149; Stern (2004) 89, 102, 103


1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃
4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃' '9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃
12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃
16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃
22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃
22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃
22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
26.1. וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃
26.1. וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃''. None		1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.
9.20. And Noah, the man of the land, began and planted a vineyard. 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent.
12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.
16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’
22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.
26.1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.' '. None
2. Hebrew Bible, Psalms, 18.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Philo Judeas, De decalogo • de Vaux, Roland

 Found in books: Frey and Levison (2014) 68; Klawans (2009) 269


18.9. עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ־מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ׃''. None		18.9. Smoke arose up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him.''. None
3. Hebrew Bible, Isaiah, 1.2-1.3, 1.15, 61.1 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • De Lange, Nicholas • Pesikta de-Rav Kahana, alternate names for • Pesikta de-Rav Kahana, consolation in • Pesikta de-Rav Kahana, on haftarot of rebuke • Philo, De opifico mundi • Philo, De posteritate Caini • Philo, De somniis • Philo, De specialibus legibus • Sword of Moses (harba de-Moshe) • Taufe, des Gesetzes • Tzinora de-dasha

 Found in books: Bird and Harrower (2021) 315; Hellholm et al. (2010) 1129; James (2021) 210; Kosman (2012) 48; Levine (2005) 49; Stern (2004) 42, 59


1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃
1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.3. יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ 1.3. כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃
1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃
61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃'
61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ '. None		1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me. 1.3. The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.
1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.
61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;' '. None
4. Hebrew Bible, Jeremiah, 1.1-1.5 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • First Isaiah, Pesikta de-Rav Kahana on • Institut de théologie catholique, Saint-Serge, Paris • Jeremiah, book of, Pesikta de-Rav Kahanas discussion of • Pesikta de-Rav Kahana • Pesikta de-Rav Kahana , Song of Songs in • Pesikta de-Rav Kahana , messianic perorations in • Pesikta de-Rav Kahana , petiḥta of • Pesikta de-Rav Kahana, Buber edition of • Pesikta de-Rav Kahana, Isaiah 10:30 linked with Jeremiah 1:1 • Pesikta de-Rav Kahana, Yannai on haftarot of rebuke and • Pesikta de-Rav Kahana, alternate names for • Pesikta de-Rav Kahana, messianic perorations in • Pesikta de-Rav Kahana, on haftarot of rebuke • Pesikta de-Rav Kahana, rebuke, haftarot of • Song of Songs, in Pesikta de-Rav Kahana • rabbinic Judaism, Pesikta de-Rav Kahana and

 Found in books: Berglund Crostini and Kelhoffer (2022) 8; Stern (2004) 20, 22, 83, 90, 96, 97


1.1. דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃
1.1. רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃ 1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.3. וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃ 1.4. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 1.5. בְּטֶרֶם אצורך אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃''. None		1.1. THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin, 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. 1.3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month. 1.4. And the word of the LORD came unto me, saying: 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.''. None
5. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Des Places, E. • des griechischen Götterglaubens

 Found in books: Eidinow and Kindt (2015) 220; Simon (2021) 72
6. Herodotus, Histories, 1.44.2 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 237; Wardy and Warren (2018) 237


1.44.2. and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. ''. None
7. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 9, 13; Wardy and Warren (2018) 9, 13


118a. ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου.' '. None		118a. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.' '. None
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plutarch, De Pythiae oraculis

 Found in books: Konig and Wiater (2022) 187; König and Wiater (2022) 187


244b. Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν·''. None		244b. and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful;''. None
9. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plutarch, De Pythiae oraculis

 Found in books: Konig and Wiater (2022) 187; König and Wiater (2022) 187
10. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plutarch, Younger (character of the De E) • Ps.Aristotle, De Mundo

 Found in books: Erler et al (2021) 159; Geljon and Runia (2019) 96
11. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • De Plantatione, title of • Philo, De Agricultura, title

 Found in books: Geljon and Runia (2013) 85; Geljon and Runia (2019) 84
12. Cicero, On Divination, 1.1, 1.3, 1.9, 1.17-1.22, 1.27-1.28, 1.34, 1.106, 1.132, 2.20, 2.33, 2.40, 2.45-2.46, 2.48, 2.50, 2.52-2.53, 2.67, 2.70-2.75, 2.85, 2.87, 2.100, 2.130, 2.137, 2.150 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De consulatu suo • Cicero, De div. • Cicero, De divination • Cicero, De divinatione • Cotta (character in De natura deorum), • De Consulatu Suo (Cicero) • De Divinatione (Cicero) • De Divinatione (Cicero), date and structure of • De Divinatione (Cicero), overlap between Cicero and Marcus in • De Fato (Cicero) • De Fato (Cicero), date of • Epicurus, authority in the De Rerum Natura • Junius Brutus, M. (Brutus), on the death of the republic in De Virtute • Marcus (character of De Diuinatione) • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., De haruspicum responso • ave sinistra, de caelo

 Found in books: Atkins and Bénatouïl (2021) 139, 262; Bryan (2018) 230, 233; Frey and Levison (2014) 56; Green (2014) 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86; Johnston and Struck (2005) 51, 129, 131, 132, 136, 138; Ker and Wessels (2020) 218, 260; Konrad (2022) 45, 156, 160, 243, 244; Rosa and Santangelo (2020) 17, 113, 130; Santangelo (2013) 20, 23, 25, 26, 27, 31, 32, 33, 99, 100; Walters (2020) 80; Wardy and Warren (2018) 230, 233


1.1. Vetus opinio est iam usque ab heroicis ducta temporibus, eaque et populi Romani et omnium gentium firmata consensu, versari quandam inter homines divinationem, quam Graeci mantikh/n appellant, id est praesensionem et scientiam rerum futurarum. Magnifica quaedam res et salutaris, si modo est ulla, quaque proxime ad deorum vim natura mortalis possit accedere. Itaque ut alia nos melius multa quam Graeci, sic huic praestantissimae rei nomen nostri a divis, Graeci, ut Plato interpretatur, a furore duxerunt.
1.3. Quam vero Graecia coloniam misit in Aeoliam, Ioniam, Asiam, Siciliam, Italiam sine Pythio aut Dodonaeo aut Hammonis oraculo? aut quod bellum susceptum ab ea sine consilio deorum est? Nec unum genus est divinationis publice privatimque celebratum. Nam, ut omittam ceteros populos, noster quam multa genera conplexus est! Principio huius urbis parens Romulus non solum auspicato urbem condidisse, sed ipse etiam optumus augur fuisse traditur. Deinde auguribus et reliqui reges usi, et exactis regibus nihil publice sine auspiciis nec domi nec militiae gerebatur. Cumque magna vis videretur esse et inpetriendis consulendisque rebus et monstris interpretandis ac procurandis in haruspicum disciplina, omnem hanc ex Etruria scientiam adhibebant, ne genus esset ullum divinationis, quod neglectum ab iis videretur.
1.9. Eius rationi non sane desidero quid respondeam; satis enim defensa religio est in secundo libro a Lucilio, cuius disputatio tibi ipsi, ut in extremo tertio scribis, ad veritatem est visa propensior. Sed, quod praetermissum est in illis libris (credo, quia commodius arbitratus es separatim id quaeri deque eo disseri), id est de divinatione, quae est earum rerum, quae fortuitae putantur, praedictio atque praesensio, id, si placet, videamus quam habeat vim et quale sit. Ego enim sic existimo, si sint ea genera dividi vera, de quibus accepimus quaeque colimus, esse deos, vicissimque, si di sint, esse qui divinent.

1.17. Sed quo potius utar aut auctore aut teste quam te? cuius edidici etiam versus, et lubenter quidem, quos in secundo de consulatu Urania Musa pronuntiat: Principio aetherio flammatus Iuppiter igni Vertitur et totum conlustrat lumine mundum Menteque divina caelum terrasque petessit, Quae penitus sensus hominum vitasque retentat Aetheris aeterni saepta atque inclusa cavernis. Et, si stellarum motus cursusque vagantis Nosse velis, quae sint signorum in sede locatae, Quae verbo et falsis Graiorum vocibus erant, Re vera certo lapsu spatioque feruntur, Omnia iam cernes divina mente notata.
1.18. Nam primum astrorum volucris te consule motus Concursusque gravis stellarum ardore micantis Tu quoque, cum tumulos Albano in monte nivalis Lustrasti et laeto mactasti lacte Latinas, Vidisti et claro tremulos ardore cometas, Multaque misceri nocturna strage putasti, Quod ferme dirum in tempus cecidere Latinae, Cum claram speciem concreto lumine luna Abdidit et subito stellanti nocte perempta est. Quid vero Phoebi fax, tristis nuntia belli, Quae magnum ad columen flammato ardore volabat, Praecipitis caeli partis obitusque petessens? Aut cum terribili perculsus fulmine civis Luce sereti vitalia lumina liquit? Aut cum se gravido tremefecit corpore tellus? Iam vero variae nocturno tempore visae Terribiles formae bellum motusque monebant, Multaque per terras vates oracla furenti Pectore fundebant tristis minitantia casus,
1.19. Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. 1.21. Haec tardata diu species multumque morata Consule te tandem celsa est in sede locata, Atque una fixi ac signati temporis hora Iuppiter excelsa clarabat sceptra columna, Et clades patriae flamma ferroque parata Vocibus Allobrogum patribus populoque patebat. Rite igitur veteres, quorum monumenta tenetis, Qui populos urbisque modo ac virtute regebant, Rite etiam vestri, quorum pietasque fidesque Praestitit et longe vicit sapientia cunctos, Praecipue coluere vigenti numine divos. Haec adeo penitus cura videre sagaci, Otia qui studiis laeti tenuere decoris, 1.22. Inque Academia umbrifera nitidoque Lyceo Fuderunt claras fecundi pectoris artis. E quibus ereptum primo iam a flore iuventae Te patria in media virtutum mole locavit. Tu tamen anxiferas curas requiete relaxans, Quod patriae vacat, id studiis nobisque sacrasti. Tu igitur animum poteris inducere contra ea, quae a me disputantur de divinatione, dicere, qui et gesseris ea, quae gessisti, et ea, quae pronuntiavi, accuratissume scripseris?
1.27. Itaque, ut ex ipso audiebam, persaepe revertit ex itinere, cum iam progressus esset multorum dierum viam. Cuius quidem hoc praeclarissimum est, quod, posteaquam a Caesare tetrarchia et regno pecuniaque multatus est, negat se tamen eorum auspiciorum, quae sibi ad Pompeium proficiscenti secunda evenerint, paenitere; senatus enim auctoritatem et populi Romani libertatem atque imperii dignitatem suis armis esse defensam, sibique eas aves, quibus auctoribus officium et fidem secutus esset, bene consuluisse; antiquiorem enim sibi fuisse possessionibus suis gloriam. Ille mihi videtur igitur vere augurari. Nam nostri quidem magistratus auspiciis utuntur coactis; necesse est enim offa obiecta cadere frustum ex pulli ore, cum pascitur; 1.28. quod autem scriptum habetis †aut tripudium fieri, si ex ea quid in solidum ceciderit, hoc quoque, quod dixi, coactum tripudium solistimum dicitis. Itaque multa auguria, multa auspicia, quod Cato ille sapiens queritur, neglegentia collegii amissa plane et deserta sunt. Nihil fere quondam maioris rei nisi auspicato ne privatim quidem gerebatur, quod etiam nunc nuptiarum auspices declarant, qui re omissa nomen tantum tenent. Nam ut nunc extis (quamquam id ipsum aliquanto minus quam olim), sic tum avibus magnae res inpetriri solebant. Itaque, sinistra dum non exquirimus, in dira et in vitiosa incurrimus.

1.34. Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.

1.106. Quid est illo auspicio divinius, quod apud te in Mario est? ut utar potissumum auctore te: Hic Iovis altisoni subito pinnata satelles Arboris e trunco serpentis saucia morsu Subrigit ipsa feris transfigens unguibus anguem Semianimum et varia graviter cervice micantem Quem se intorquentem lanians rostroque cruentans Iam satiata animos, iam duros ulta dolores Abicit ecflantem et laceratum adfligit in unda Seque obitu a solis nitidos convertit ad ortus. Hanc ubi praepetibus pinnis lapsuque volantem Conspexit Marius, divini numinis augur, Faustaque signa suae laudis reditusque notavit, Partibus intonuit caeli pater ipse sinistris. Sic aquilae clarum firmavit Iuppiter omen.

1.132. Nunc illa testabor, non me sortilegos neque eos, qui quaestus causa hariolentur, ne psychomantia quidem, quibus Appius, amicus tuus, uti solebat, agnoscere; non habeo denique nauci Marsum augurem, non vicanos haruspices, non de circo astrologos, non Isiacos coniectores, non interpretes somniorum; non enim sunt ii aut scientia aut arte divini, Séd superstitiósi vates ínpudentesque hárioli Aút inertes aút insani aut quíbus egestas ímperat, Quí sibi semitám non sapiunt, álteri monstránt viam; Quíbus divitias póllicentur, áb iis drachumam ipsí petunt. De hís divitiis síbi deducant dráchumam, reddant cétera. Atque haec quidem Ennius, qui paucis ante versibus esse deos censet, sed eos non curare opinatur, quid agat humanum genus. Ego autem, qui et curare arbitror et monere etiam ac multa praedicere, levitate, vanitate, malitia exclusa divinationem probo. Quae cum dixisset Quintus, Praeclare tu quidem, inquam, paratus
2.33. Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur.
2.45. quid, cum in altissimos montis, quod plerumque fit? quid, cum in desertas solitudines? quid, cum in earum gentium oras, in quibus haec ne observantur quidem? At inventum est caput in Tiberi. Quasi ego artem aliquam istorum esse negem! divinationem nego. Caeli enim distributio, quam ante dixi, et certarum rerum notatio docet, unde fulmen venerit, quo concesserit; quid significet autem, nulla ratio docet. Sed urges me meis versibus: Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum statua Nattae, tum simulacra deorum Romulusque et Remus cum altrice belua vi fulminis icti conciderunt, deque his rebus haruspicum extiterunt responsa verissuma. 2.46. Mirabile autem illud, quod eo ipso tempore, quo fieret indicium coniurationis in senatu, signum Iovis biennio post, quam erat locatum, in Capitolio conlocabatur.—Tu igitur animum induces (sic enim mecum agebas) causam istam et contra facta tua et contra scripta defendere?—Frater es; eo vereor. Verum quid tibi hic tandem nocet? resne, quae talis est, an ego, qui verum explicari volo? Itaque nihil contra dico, a te rationem totius haruspicinae peto. Sed te mirificam in latebram coniecisti; quod enim intellegeres fore ut premerere, cum ex te causas unius cuiusque divinationis exquirerem, multa verba fecisti te, cum res videres, rationem causamque non quaerere; quid fieret, non cur fieret, ad rem pertinere. Quasi ego aut fieri concederem aut esset philosophi causam,
2.48. Non equidem plane despero ista esse vera, sed nescio et discere a te volo. Nam cum mihi quaedam casu viderentur sic evenire, ut praedicta essent a divitibus, dixisti multa de casu, ut Venerium iaci posse casu quattuor talis iactis, sed quadringentis centum Venerios non posse casu consistere. Primum nescio, cur non possint, sed non pugno; abundas enim similibus. Habes et respersionem pigmentorum et rostrum suis et alia permulta. Idem Carneadem fingere dicis de capite Panisci; quasi non potuerit id evenire casu et non in omni marmore necesse sit inesse vel Praxitelia capita! Illa enim ipsa efficiuntur detractione, neque quicquam illuc adfertur a Praxitele; sed cum multa sunt detracta et ad liniamenta oris perventum est, tum intellegas illud, quod iam expolitum sit, intus fuisse.
2.52. Quota enim quaeque res evenit praedicta ab istis? aut, si evenit quippiam, quid adferri potest, cur non casu id evenerit? Rex Prusias, cum Hannibali apud eum exsulanti depugnari placeret, negabat se audere, quod exta prohiberent. Ain tu? inquit, carunculae vitulinae mavis quam imperatori veteri credere? Quid? ipse Caesar cum a summo haruspice moneretur, ne in Africam ante brumam transmitteret, nonne transmisit? quod ni fecisset, uno in loco omnes adversariorum copiae convenissent. Quid ego haruspicum responsa commemorem (possum equidem innumerabilia), quae aut nullos habuerint exitus aut contrarios? 2.53. Hoc civili bello, di inmortales! quam multa luserunt! quae nobis in Graeciam Roma responsa haruspicum missa sunt! quae dicta Pompeio! etenim ille admodum extis et ostentis movebatur. Non lubet commemorare, nec vero necesse est, tibi praesertim, qui interfuisti; vides tamen omnia fere contra, ac dicta sint, evenisse. Sed haec hactenus; nunc ad ostenta veniamus.
2.67. Atque etiam a te Flaminiana ostenta collecta sunt: quod ipse et equus eius repente conciderit; non sane mirabile hoc quidem! quod evelli primi hastati signum non potuerit; timide fortasse signifer evellebat, quod fidenter infixerat. Nam Dionysii equus quid attulit admirationis, quod emersit e flumine quodque habuit apes in iuba? Sed quia brevi tempore regnare coepit, quod acciderat casu, vim habuit ostenti. At Lacedaemoniis in Herculis fano arma sonuerunt, eiusdemque dei Thebis valvae clausae subito se aperuerunt, eaque scuta, quae fuerant sublime fixa, sunt humi inventa. Horum cum fieri nihil potuerit sine aliquo motu, quid est, cur divinitus ea potius quam casu facta esse dicamus? 2.71. Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.72. Hoc intellegere perfecti auguris est; illi autem, qui in auspicium adhibetur, cum ita imperavit is, qui auspicatur: dicito, si silentium esse videbitur, nec suspicit nec circumspicit; statim respondet silentium esse videri. Tum ille: dicito, si pascentur .— Pascuntur .— Quae aves? aut ubi? Attulit, inquit, in cavea pullos is, qui ex eo ipso nominatur pullarius. Haec sunt igitur aves internuntiae Iovis! quae pascantur necne, quid refert? Nihil ad auspicia; sed quia, cum pascuntur, necesse est aliquid ex ore cadere et terram pavire (terripavium primo, post terripudium dictum est; hoc quidem iam tripudium dicitur)—cum igitur offa cecidit ex ore pulli, tum auspicanti tripudium solistimum nuntiatur. 2.73. Ergo hoc auspicium divini quicquam habere potest, quod tam sit coactum et expressum? Quo antiquissumos augures non esse usos argumento est, quod decretum collegii vetus habemus omnem avem tripudium facere posse. Tum igitur esset auspicium (si modo esset ei liberum) se ostendisse; tum avis illa videri posset interpres et satelles Iovis; nunc vero inclusa in cavea et fame enecta si in offam pultis invadit, et si aliquid ex eius ore cecidit, hoc tu auspicium aut hoc modo Romulum auspicari solitum putas? 2.74. Iam de caelo servare non ipsos censes solitos, qui auspicabantur? Nunc imperant pullario; ille renuntiat. Fulmen sinistrum auspicium optumum habemus ad omnis res praeterquam ad comitia; quod quidem institutum rei publicae causa est, ut comitiorum vel in iudiciis populi vel in iure legum vel in creandis magistratibus principes civitatis essent interpretes. At Ti. Gracchi litteris Scipio et Figulus consules, cum augures iudicassent eos vitio creatos esse, magistratu se abdicaverunt. Quis negat augurum disciplinam esse? divinationem nego. At haruspices divini; quos cum Ti. Gracchus propter mortem repentinam eius, qui in praerogativa referenda subito concidisset, in senatum introduxisset, non iustum rogatorem fuisse dixerunt. 2.75. Primum vide, ne in eum dixerint, qui rogator centuriae fuisset; is enim erat mortuus; id autem sine divinatione coniectura poterant dicere. Deinde fortasse casu, qui nullo modo est ex hoc genere tollendus. Quid enim scire Etrusci haruspices aut de tabernaculo recte capto aut de pomerii iure potuerunt? Equidem adsentior C. Marcello potius quam App. Claudio, qui ambo mei collegae fuerunt, existimoque ius augurum, etsi divinationis opinione principio constitutum sit, tamen postea rei publicae causa conservatum ac retentum.
2.85. Sortes restant et Chaldaei, ut ad vates veniamus et ad somnia. Dicendum igitur putas de sortibus? Quid enim sors est? Idem prope modum, quod micare, quod talos iacere, quod tesseras, quibus in rebus temeritas et casus, non ratio nec consilium valet. Tota res est inventa fallaciis aut ad quaestum aut ad superstitionem aut ad errorem. Atque ut in haruspicina fecimus, sic videamus, clarissumarum sortium quae tradatur inventio. Numerium Suffustium Praenestinorum monumenta declarant, honestum hominem et nobilem, somniis crebris, ad extremum etiam minacibus cum iuberetur certo in loco silicem caedere, perterritum visis irridentibus suis civibus id agere coepisse; itaque perfracto saxo sortis erupisse in robore insculptas priscarum litterarum notis. Is est hodie locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone Fortunae in gremio sedens mammam adpetens castissime colitur a matribus.
2.87. Quis enim magistratus aut quis vir inlustrior utitur sortibus? ceteris vero in locis sortes plane refrixerunt. Quod Carneadem Clitomachus scribit dicere solitum, nusquam se fortunatiorem quam Praeneste vidisse Fortunam. Ergo hoc divinationis genus omittamus. Ad Chaldaeorum monstra veniamus; de quibus Eudoxus, Platonis auditor, in astrologia iudicio doctissimorum hominum facile princeps, sic opinatur, id quod scriptum reliquit, Chaldaeis in praedictione et in notatione cuiusque vitae ex natali die minime esse credendum.
2.137. Quem enim tu Marium visum a me putas? Speciem, credo, eius et imaginem, ut Democrito videtur. Unde profectam imaginem? a corporibus enim solidis et a certis figuris vult fluere imagines; quod igitur Marii corpus erat? Ex eo, inquit, quod fuerat. Ista igitur me imago Marii in campum Atinatem persequebatur?—Plena sunt imaginum omnia; nulla enim species cogitari potest nisi pulsu imaginum.' '. None		1.1. And what do you say of the following story which we find in our annals? During the Veientian War, when Lake Albanus had overflowed its banks, a certain nobleman of Veii deserted to us and said that, according to the prophecies of the Veientian books, their city could not be taken while the lake was at flood, and that if its waters were permitted to overflow and take their own course to the sea the result would be disastrous to the Roman people; on the other hand, if the waters were drained off in such a way that they did not reach the sea the result would be to our advantage. In consequence of this announcement our forefathers dug that marvellous canal to drain off the waters from the Alban lake. Later when the Veientians had grown weary of war and had sent ambassadors to the Senate to treat for peace, one of them is reported to have said that the deserter had not dared to tell the whole of the prophecy contained in the Veientian books, for those books, he said, also foretold the early capture of Rome by the Gauls. And this, as we know, did occur six years after the fall of Veii. 45
1.1. Book I1 There is an ancient belief, handed down to us even from mythical times and firmly established by the general agreement of the Roman people and of all nations, that divination of some kind exists among men; this the Greeks call μαντική — that is, the foresight and knowledge of future events. A really splendid and helpful thing it is — if only such a faculty exists — since by its means men may approach very near to the power of gods. And, just as we Romans have done many other things better than the Greeks, so have we excelled them in giving to this most extraordinary gift a name, which we have derived from divi, a word meaning gods, whereas, according to Platos interpretation, they have derived it from furor, a word meaning frenzy.
1.1. Why, my dear Quintus, said I, you are defending the very citadel of the Stoics in asserting the interdependence of these two propositions: if there is divination there are gods, and, if there are gods there is divination. But neither is granted as readily as you think. For it is possible that nature gives signs of future events without the intervention of a god, and it may be that there are gods without their having conferred any power of divination upon men.To this he replied, I, at any rate, find sufficient proof to satisfy me of the existence of the gods and of their concern in human affairs in my conviction that there are some kinds of divination which are clear and manifest. With your permission I will set forth my views on this subject, provided you are at leisure and have nothing else which you think should be preferred to such a discussion.
1.3. And, indeed, what colony did Greece ever send into Aeolia, Ionia, Asia, Sicily, or Italy without consulting the Pythian or Dodonian oracle, or that of Jupiter Hammon? Or what war did she ever undertake without first seeking the counsel of the gods? 2 Nor is it only one single mode of divination that has been employed in public and in private. For, to say nothing of other nations, how many our own people have embraced! In the first place, according to tradition, Romulus, the father of this City, not only founded it in obedience to the auspices, but was himself a most skilful augur. Next, the other Roman kings employed augurs; and, again, after the expulsion of the kings, no public business was ever transacted at home or abroad without first taking the auspices. Furthermore, since our forefathers believed that the soothsayers art had great efficacy in seeking for omens and advice, as well as in cases where prodigies were to be interpreted and their effects averted, they gradually introduced that art in its entirety from Etruria, lest it should appear that any kind of divination had been disregarded by them.
1.3. Therefore Ateius, by his announcement, did not create the cause of the disaster; but having observed the sign he simply advised Crassus what the result would be if the warning was ignored. It follows, then, that the announcement by Ateius of the unfavourable augury had no effect; or if it did, as Appius thinks, then the sin is not in him who gave the warning, but in him who disregarded it.17 And whence, pray, did you augurs derive that staff, which is the most conspicuous mark of your priestly office? It is the very one, indeed with which Romulus marked out the quarter for taking observations when he founded the city. Now this staffe is a crooked wand, slightly curved at the top, and, because of its resemblance to a trumpet, derives its name from the Latin word meaning the trumpet with which the battle-charge is sounded. It was placed in the temple of the Salii on the Palatine hill and, though the temple was burned, the staff was found uninjured.
1.9. However, I am really at no loss for a reply to his reasoning; for in the second book Lucilius has made an adequate defence of religion and his argument, as you yourself state at the end of the third book, seemed to you nearer to the truth than Cottas. But there is a question which you passed over in those books because, no doubt, you thought it more expedient to inquire into it in a separate discussion: I refer to divination, which is the foreseeing and foretelling of events considered as happening by chance. Now let us see, if you will, what efficacy it has and what its nature is. My own opinion is that, if the kinds of divination which we have inherited from our forefathers and now practise are trustworthy, then there are gods and, conversely, if there are gods then there are men who have the power of divination. 6
1.9. Nor is the practice of divination disregarded even among uncivilized tribes, if indeed there are Druids in Gaul — and there are, for I knew one of them myself, Divitiacus, the Aeduan, your guest and eulogist. He claimed to have that knowledge of nature which the Greeks call physiologia, and he used to make predictions, sometimes by means of augury and sometimes by means of conjecture. Among the Persians the augurs and diviners are the magi, who assemble regularly in a sacred place for practice and consultation, just as formerly you augurs used to do on the Nones.

1.17. But what authority or what witness can I better employ than yourself? I have even learned by heart and with great pleasure the following lines uttered by the Muse, Urania, in the second book of your poem entitled, My Consulship:First of all, Jupiter, glowing with fire from regions celestial,Turns, and the whole of creation is filled with the light of his glory;And, though the vaults of aether eternal begird and confine him,Yet he, with spirit divine, ever searching the earth and the heavens,Sounds to their innermost depths the thoughts and the actions of mortals.When one has learned the motions and variant paths of the planets,Stars that abide in the seat of the signs, in the Zodiacs girdle,(Spoken of falsely as vagrants or rovers in Greek nomenclature,Whereas in truth their distance is fixed and their speed is determined,)Then will he know that all are controlled by an Infinite Wisdom.
1.18. You, being consul, at once did observe the swift constellations,Noting the glare of luminous stars in direful conjunction:Then you beheld the tremulous sheen of the Northern aurora,When, on ascending the mountainous heights of snowy Albanus,You offered joyful libations of milk at the Feast of the Latins;Ominous surely the time wherein fell that Feast of the Latins;Many a warning was given, it seemed, of slaughter nocturnal;Then, of a sudden, the moon at her full was blotted from heaven —Hidden her features resplendent, though night was bejewelled with planets;Then did that dolorous herald of War, the torch of Apollo,Mount all aflame to the dome of the sky, where the sun has its setting;Then did a Roman depart from these radiant abodes of the living,Stricken by terrible lightning from heavens serene and unclouded.Then through the fruit-laden body of earth ran the shock of an earthquake;Spectres at night were observed, appalling and changeful of figure,Giving their warning that war was at hand, and internal commotion;Over all lands there outpoured, from the frenzied bosoms of prophets,Dreadful predictions, gloomy forecasts of impending disaster.
1.19. And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning. 1.21. Long was the statue delayed and much was it hindered in making.Finally, you being consul, it stood in its lofty position.Just at the moment of time, which the gods had set and predicted,When on column exalted the sceptre of Jove was illumined,Did Allobrogian voices proclaim to Senate and peopleWhat destruction by dagger and torch was prepared for our country.13 Rightly, therefore, the ancients whose monuments you have in keeping,Romans whose rule over peoples and cities was just and courageous,Rightly your kindred, foremost in honour and pious devotion,Far surpassing the rest of their fellows in shrewdness and wisdom,Held it a duty supreme to honour the Infinite Godhead.Such were the truths they beheld who painfully searching for wisdomGladly devoted their leisure to study of all that was noble, 1.22. Who, in Academys shade and Lyceums dazzling effulgence,Uttered the brilliant reflections of minds abounding in culture.Torn from these studies, in youths early dawn, your country recalled you,Giving you place in the thick of the struggle for public preferment;Yet, in seeking surcease from the worries and cares that oppress you,Time, that the State leaves free, you devote to us and to learning.In view, therefore, of your acts, and in view too of your own verses which I have quoted and which were composed with the utmost care, could you be persuaded to controvert the position which I maintain in regard to divination?
1.27. This is why, as he told me himself, he had time and again abandoned a journey even though he might have been travelling for many days. By the way, that was a very noble utterance of his which he made after Caesar had deprived him of his tetrarchy and kingdom, and had forced him to pay an indemnity too. Notwithstanding what has happened, said he, I do not regret that the auspices favoured my joining Pompey. By so doing I enlisted my military power in defence of senatorial authority, Roman liberty, and the supremacy of the empire. The birds, at whose instance I followed the course of duty and of honour, counselled well, for I value my good name more than riches. His conception of augury, it seems to me, is the correct one.For with us magistrates make use of auspices, but they are forced auspices, since the sacred chickens in eating the dough pellets thrown must let some fall from their beaks. 1.28. But, according to the writings of you augurs, a tripudium results if any of the food should fall to the ground, and what I spoke of as a forced augur your fraternity calls as tripudium solistimum. And so through the indifference of the college, as Cato the Wise laments, many auguries and auspices have been entirely abandoned and lost.16 In ancient times scarcely any matter out of the ordinary was undertaken, even in private life, without first consulting the auspices, clear proof of which is given even at the present time by our custom of having nuptial auspices, though they have lost their former religious significance and only preserve the name. For just as to‑day on important occasions we make use of entrails in divining — though even they are employed to a less extent than formerly — so in the past resort was usually had to divination by means of birds. And thus it is that by failing to seek out the unpropitious signs we run into awful disasters.

1.34. I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.

1.106. Now — to employ you as often as I can as my authority — what could be more clearly of divine origin than the auspice which is thus described in your Marius?Behold, from out the tree, on rapid wing,The eagle that attends high-thundering JoveA serpent bore, whose fangs had wounded her;And as she flew her cruel talons piercedQuite through its flesh. The snake, tho nearly dead,Kept darting here and there its spotted head;And, as it writhed, she tore with bloody beakIts twisted folds. At last, with sated wrathAnd grievous wounds avenged, she dropped her prey,Which, dead and mangled, fell into the sea;And from the West she sought the shining East.When Marius, reader of divine decrees,Observed the birds auspicious, gliding course,He recognized the goodly sign foretoldThat he in glory would return to Rome;Then, on the left, Joves thunder pealed aloudAnd thus declared the eagles omen true. 48

1.132. I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:— for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery.When Quintus had finished I remarked, My dear Quintus, you have come admirably well prepared.
2.33. Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap.
2.45. What, for example, is his object in hurling them into the middle of the sea? or, as he so often does, on to the tops of lofty mountains? Why, pray, does he waste them in solitary deserts? And why does he fling them on the shores of peoples who do not take any notice of them?20 Oh! but you say, the head was found in the Tiber. As if I contended that your soothsayers were devoid of art! My contention is that there is no divination. By dividing the heavens in the manner already indicated and by noting what happened in each division the soothsayers learn whence the thunderbolt comes and whither it goes, but no method can show that the thunderbolt has any prophetic value. However, you array those verses of mine against me:For high-thundering Jove, as he stood on starry Olympus,Hurtled his blows at the temples and monuments raised in his honour,And on the Capitols site unloosed the bolts of his lightning.Then, the poem goes on to say, the statue of Natta, the images of the gods and the piece representing Romulus and Remus, with their wolf-nurse, were struck by a thunderbolt and fell to the ground. The prophecies made by the soothsayers from these events were fulfilled to the letter. 2.46. Besides, you quote me as authority for the remarkable fact that, at the very time when proof of the conspiracy was being presented to the Senate, the statue of Jupiter, which had been contracted for two years before, was being erected on the Capitol.Will you then — for thus you pleaded with me — will you then persuade yourself to take sides against me in this discussion, in the face of your own writings and of your own practice? You are my brother and on that account I shrink from recrimination. But what, pray, is causing you distress in this matter? Is it the nature of the subject? Or is it my insistence on finding out the truth? And so I waive your charge of my inconsistency — I am asking you for an explanation of the entire subject of soothsaying. But you betook yourself to a strange place of refuge. You knew that you would be in straits when I asked your reason for each kind of divination, and, hence, you had much to say to this effect: Since I see what divination does I do not ask the reason or the cause why it does it. The question is, what does it do? not, why does it do it? As if I would grant either that divination accomplished anything, or that it was permissible for a philosopher not to ask why anything happened!
2.48. I am not a hopeless sceptic on the subject of such warnings really being sent by the gods; however, I do not know that they are and I want to learn the actual facts from you. Again, when certain other events occurred as they had been foretold by diviners and I attributed the coincidence to chance, you talked a long time about chance. You said, for example, For the Venus-throw to result from one cast of the four dice might be due to chance; but if a hundred Venus-throws resulted from one hundred casts this could not be due to chance. In the first place I do not know why it could not; but I do not contest the point, for you are full of the same sort of examples — like that about the scattering of the paints and that one about the hogs snout, and you had very many other examples besides. You also mentioned that myth from Carneades about the head of Pan — as if the likeness could not have been the result of chance! and as if every block of marble did not necessarily have within it heads worthy of Praxiteles! For his masterpieces were made by chipping away the marble, not by adding anything to it; and when, after much chipping, the lineaments of a face were reached, one then realized that the work now polished and complete had always been inside the block.
2.52. For how many things predicted by them really come true? If any do come true, then what reason can be advanced why the agreement of the event with the prophecy was not due to chance? While Hannibal was in exile at the court of King Prusias he advised the king to go to war, but the king replied, I do not dare, because the entrails forbid. And do you, said Hannibal, put more reliance in piece of ox‑meat than you do in a veteran commander? Again, when Caesar himself was warned by a most eminent soothsayer not to cross over to Africa before the winter solstice, did he not cross? If he had not done so all the forces opposed to him would have effected a junction. Why need I give instances — and, in fact, I could give countless ones — where the prophecies of soothsayers either were without result or the issue was directly the reverse of the prophecy? 2.53. Ye gods, how many times were they mistaken in the late civil war! What oracular messages the soothsayers sent from Rome to our Pompeian party then in Greece! What assurances they gave to Pompey! For he placed great reliance in divination by means of entrails and portents. I have no wish to call these instances to mind, and indeed it is unnecessary — especially to you, since you had personal knowledge of them. Still, you are aware that the result was nearly always contrary to the prophecy. But enough on this point: let us now come to portents. 25
2.67. And you have even collected the portent-stories connected with Flaminius: His horse, you say, stumbled and fell with him. That is very strange, isnt it? And, The standard of the first company could not be pulled up. Perhaps the standard-bearer had planted it stoutly and pulled it up timidly. What is astonishing in the fact that the horse of Dionysius came up out of the river, or that it had bees in its mane? And yet, because Dionysius began to reign a short time later — which was a mere coincidence — the event referred to is considered a portent! The arms sounded, you say, in the temple of Hercules in Sparta; the folding-doors of the same god at Thebes, though securely barred, opened of their own accord, and the shields hanging upon the walls of that temple fell to the ground. Now since none of these things could have happened without some exterior force, why should we say that they were brought about by divine agency rather than by chance? 32 2.71. In my opinion the consuls, Publius Claudius and Lucius Junius, who set sail contrary to the auspices, were deserving of capital punishment; for they should have respected the established religion and should not have treated the customs of their forefathers with such shameless disdain. Therefore it was a just retribution that the former was condemned by a vote of the people and that the latter took his own life. Flaminius, you say, did not obey the auspices, therefore he perished with his army. But a year later Paulus did obey them; and did he not lose his army and his life in the battle of Cannae? Granting that there are auspices (as there are not), certainly those which we ordinarily employ — whether by the tripudium or by the observation of the heavens — are not auspices in any sense, but are the mere ghosts of auspices.34 Quintus Fabius, I wish you to assist me at the auspices. He answers, I will. (In our forefathers time the magistrates on such occasions used to call in some expert person to take the auspices — but in these days anyone will do. But one must be an expert to know what constitutes silence, for by that term we mean free of every augural defect. 2.72. To understand that belongs to a perfect augur.) After the celebrant has said to his assistant, Tell me when silence appears to exist, the latter, without looking up or about him, immediately replies, Silence appears to exist. Then the celebrant says, Tell me when the chickens begin to eat. They are eating now, is the answer. But what are these birds they are talking about, and where are they? Someone replies, Its poultry. Its in a cage and the person who brought it is called a poulterer, because of his business. These, then, are the messengers of Jove! What difference does it make whether they eat or not? None, so far as the auspices are concerned. But, because of the fact that, while they eat, some food must necessarily fall from their mouths and strike upon the ground (terram pavire), — this at first was called terripavium, and later, terripudium; now it is called tripudium — therefore, when a crumb of food falls from a chickens mouth a tripudium solistimum is announced to the celebrant. 35 2.73. Then, how can there be anything divine about an auspice so forced and so extorted? That such a practice did not prevail with the augurs of ancient times is proven by an old ruling of our college which says, Any bird may make a tripudium. There might be an auspice if the bird were free to show itself outside its cage. In that case it might be called the interpreter and satellite of Jove. But now, when shut up inside a cage and tortured by hunger, if it seizes greedily upon its morsel of pottage and something falls from its mouth, do you consider that is an auspice? Or do you believe that this was the way in which Romulus used to take the auspices? 2.74. Again, do you not think that formerly it was the habit of the celebrants themselves to make observation of the heavens? Now they order the poulterer, and he gives responses! We regard lightning on the left as a most favourable omen for everything except for an election, and this exception was made, no doubt, from reasons of political expediency so that the rulers of the State would be the judges of the regularity of an election, whether held to pass judgements in criminal cases, or to enact laws, or to elect magistrates.The consuls, Scipio and Figulus, you say, resigned their office when the augurs rendered a decision based on a letter written by Tiberius Gracchus, to the effect that those consuls had not been elected according to augural law. Who denies that augury is an art? What I deny is the existence of divination. But you say: Soothsayers have the power of divination; and you mention the fact that, on account of the unexpected death of the person who had suddenly fallen while bringing in the report of the vote of the prerogative century, Tiberius Gracchus introduced the soothsayers into the Senate and they declared that the president had violated augural law. 2.75. Now, in the first place, do not understand that by the president they meant the president of the prerogative century, for he was dead; and, moreover, they could have told that by conjecture without the use of divination; or, in the second place, perhaps, they said so by accident which is no wise to be left out of account in cases of this kind. For what could the Etruscan soothsayers have known, either as to whether the tabernaculum had been properly placed, or as to whether the regulations pertaining to the pomerium had been observed? For my part, I agree with Gaius Marcellus, rather than with Appius Claudius — both of whom were my colleagues — and I think that, although in the beginning augural law was established from a belief in divination, yet later it was maintained and preserved from considerations of political expediency. 36
2.85. And pray what is the need, do you think, to talk about the casting of lots? It is much like playing at morra, dice, or knuckle-bones, in which recklessness and luck prevail rather than reflection and judgement. The whole scheme of divination by lots was fraudulently contrived from mercenary motives, or as a means of encouraging superstition and error. But let us follow the method used in the discussion of soothsaying and consider the traditional origin of the most famous lots. According to the annals of Praeneste Numerius Suffustius, who was a distinguished man of noble birth, was admonished by dreams, often repeated, and finally even by threats, to split open a flint rock which was lying in a designated place. Frightened by the visions and disregarding the jeers of his fellow-townsmen he set about doing as he had been directed. And so when he had broken open the stone, the lots sprang forth carved on oak, in ancient characters. The site where the stone was found is religiously guarded to this day. It is hard by the statue of the infant Jupiter, who is represented as sitting with Juno in the lap of Fortune and reaching for her breast, and it is held in the highest reverence by mothers.
2.87. for no magistrate and no man of any reputation ever consults them; but in all other places lots have gone entirely out of use. And this explains the remark which, according to Clitomachus, Carneades used to make that he had at no other place seen Fortune more fortunate than at Praeneste. Then let us dismiss this branch of divination.42 Let us come to Chaldean manifestations. In discussing them Platos pupil, Eudoxus, whom the best scholars consider easily the first in astronomy, has left the following opinion in writing: No reliance whatever is to be placed in Chaldean astrologers when they profess to forecast a mans future from the position of the stars on the day of his birth.
2.137. Now what Marius do you think it was I saw? His likeness or phantom, I suppose — at least that is what Democritus thinks. Whence did the phantom come? He would have it that phantoms emanate from material bodies and from actual forms. Then, it was the body of Marius from which my phantom came? No, says Democritus, but from his body that was. So that phantom of Marius was pursuing me to the plains of Atina? Oh, but the universe is full of phantoms; no picture of anything can be formed in the mind except as the result of the impact of phantoms. ' '. None
13. Cicero, De Finibus, 2.75, 5.1, 5.1.1-5.1.3, 5.2.4-5.2.5, 5.3 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De finibus • Epicurus, authority in the De Rerum Natura • Tullius Cicero, M., and the De Finibus

 Found in books: Bryan (2018) 229; Konig and Wiater (2022) 213, 214, 215, 216, 226; König and Wiater (2022) 213, 214, 215, 216, 226; Rutledge (2012) 85; Wardy and Warren (2018) 229


2.75. \xa0"But let us grant your position. The actual word \'pleasure\' has not a lofty sound; and perhaps we do not understand its significance: you are always repeating that we do not understand what you mean by pleasure. As though it were a difficult or recondite notion! If we understand you when you talk of \'indivisible atoms\' and \'cosmic interspaces,\' things that don\'t exist and never can exist, is our intelligence incapable of grasping the meaning of pleasure, a feeling known to every sparrow? What if I\xa0force you to admit that I\xa0do know not only what pleasure really is (it is an agreeable activity of the sense), but also what you mean by it? For at one moment you mean by it the feeling that I\xa0have just defined, and this you entitle \'kinetic\' pleasure, as producing a definite change of feeling, but at another moment you say it is quite a different feeling, which is the acme and climax of pleasure, but yet consists merely in the complete absence of pain; this you call \'static\' pleasure. <' "
5.1.3. \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" '
5.1. \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" "
5.2.4. \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <
5.3. \xa0"Perfectly true, Piso," rejoined Quintus. "I\xa0myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I\xa0had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, \'What place is this?\' â\x80\x94 a\xa0mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I\xa0do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus\'s Gardens which we passed just now; but I\xa0obey the old saw: I\xa0\'think of those that are alive.\' Still I\xa0could not forget Epicurus, even if I\xa0wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." <''. None
14. Cicero, On The Ends of Good And Evil, 2.75, 5.1-5.3, 5.1.1-5.1.3, 5.2.4-5.2.5 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De finibus • De Finibus • Epicurus, authority in the De Rerum Natura • Tullius Cicero, M., and the De Finibus • Tullius Cicero, M., and the De Inventione

 Found in books: Bryan (2018) 229; Jenkyns (2013) 258; Konig and Wiater (2022) 213, 214, 215, 216, 226; König and Wiater (2022) 213, 214, 215, 216, 226; Rutledge (2012) 85, 86; Wardy and Warren (2018) 229


2.75. Verum esto: verbum ipsum voluptatis non habet dignitatem, nec nos fortasse intellegimus. hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem. rem videlicet videlicet P. Man. vides difficilem et obscuram! individua cum dicitis et intermundia, quae nec sunt ulla nec possunt esse, intellegimus, voluptas, quae passeribus omnibus nota est, nota est omnibus A a nobis intellegi non potest? quid, si efficio ut fateare me non modo quid sit voluptas scire—est enim iucundus motus in sensu—, sed etiam quid eam tu velis velis tu eam BE esse? tum enim eam ipsam vis, quam modo ego dixi, dixi ego BE et nomen inponis, in motu ut sit et faciat aliquam varietatem, tum aliam quandam summam voluptatem, quo quo ARN qua BE cui V Mdv. ('quo et qua orta puto ex quoi') addi nihil possit; eam tum adesse, cum dolor omnis absit; eam stabilem appellas." '
5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non.'". None		2.75. \xa0"But let us grant your position. The actual word \'pleasure\' has not a lofty sound; and perhaps we do not understand its significance: you are always repeating that we do not understand what you mean by pleasure. As though it were a difficult or recondite notion! If we understand you when you talk of \'indivisible atoms\' and \'cosmic interspaces,\' things that don\'t exist and never can exist, is our intelligence incapable of grasping the meaning of pleasure, a feeling known to every sparrow? What if I\xa0force you to admit that I\xa0do know not only what pleasure really is (it is an agreeable activity of the sense), but also what you mean by it? For at one moment you mean by it the feeling that I\xa0have just defined, and this you entitle \'kinetic\' pleasure, as producing a definite change of feeling, but at another moment you say it is quite a different feeling, which is the acme and climax of pleasure, but yet consists merely in the complete absence of pain; this you call \'static\' pleasure. <' "
5.1.3. \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" '
5.1. \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" "5.2. \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." < 5.3. \xa0"Perfectly true, Piso," rejoined Quintus. "I\xa0myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I\xa0had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, \'What place is this?\' â\x80\x94 a\xa0mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I\xa0do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus\'s Gardens which we passed just now; but I\xa0obey the old saw: I\xa0\'think of those that are alive.\' Still I\xa0could not forget Epicurus, even if I\xa0wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." <''. None
15. Cicero, On The Nature of The Gods, None (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De natura deorum • Cicero, Marcus Tullius, De natura deorum • De Lacy, Phillip • De Re Publica (Cicero) • Epicurus, authority in the De Rerum Natura • Marcus (character of De Diuinatione)

 Found in books: Bryan (2018) 225, 229, 230, 231, 233, 234, 235, 237, 240; Gee (2013) 70, 71, 72, 73, 93, 94; Green (2014) 156; Hoenig (2018) 88; Rosa and Santangelo (2020) 113; Wardy and Warren (2018) 225, 229, 230, 231, 233, 234, 235, 237, 240; Yona (2018) 46


1.18. Hereupon Velleius began, in the confident manner (I need not say) that is customary with Epicureans, afraid of nothing so much as lest he should appear to have doubts about anything. One would have supposed he had just come down from the assembly of the gods in the intermundane spaces of Epicurus! "I am not going to expound to you doctrines that are mere baseless figments of the imagination, such as the artisan deity and world-builder of Plato\'s Timaeus, or that old hag of a fortune-teller, the Pronoia (which we may render \'Providence\') of the Stoics; nor yet a world endowed with a mind and senses of its own, a spherical, rotatory god of burning fire; these are the marvels and monstrosities of philosophers who do not reason but dream. 1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some \'preconception\' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus\'s Rule or Standard of Judgement. ' "1.44. You see therefore that the foundation (for such it is) of our inquiry has been well and truly laid. For the belief in the gods has not been established by authority, custom or law, but rests on the uimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist. And since this truth is almost universally accepted not only among philosophers but also among the unlearned, we must admit it as also being an accepted truth that we possess a 'preconception,' as I called it above, or 'prior notion,' of the gods. (For we are bound to employ novel terms to denote novel ideas, just as Epicurus himself employed the word prolepsis in a sense in which no one had ever used it before.) " '1.45. We have then a preconception of such a nature that we believe the gods to be blessed and immortal. For nature, which bestowed upon us an idea of the gods themselves, also engraved on our minds the belief that they are eternal and blessed. If this is so, the famous maxim of Epicurus truthfully enunciates that \'that which is blessed and eternal can neither know trouble itself nor cause trouble to another, and accordingly cannot feel either anger or favour, since all such things belong only to the weak.\' "If we sought to attain nothing else beside piety in worshipping the gods and freedom from superstition, what has been said had sufficed; since the exalted nature of the gods, being both eternal and supremely blessed, would receive man\'s pious worship (for what is highest commands the reverence that is its due); and furthermore all fear of the divine power or divine anger would have been banished (since it is understood that anger and favour alike are excluded from the nature of a being at once blessed and immortal, and that these being eliminated we are menaced by no fears in regard to the powers above). But the mind strives to strengthen this belief by trying to discover the form of god, the mode of his activity, and the operation of his intelligence. 1.46. "For the divine form we have the hints of nature supplemented by the teachings of reason. From nature all men of all races derive the notion of gods as having human shape and none other; for in what other shape do they ever appear to anyone, awake or asleep? But not to make primary concepts the sole test of all things, reason itself delivers the same pronouncement. 1.47. For it seems appropriate that the being who is the most exalted, whether by reason of his happiness or his eternity, should also be the most beautiful; but what disposition of the limbs, what cast of features, what shape or outline can be more beautiful than the human form? You Stoics at least, Lucilius, (for my friend Cotta says one thing at one time and another at another) are wont to portray the skill of the divine creator by enlarging on the beauty as well as the utility of design displayed in all parts of the human figure. 1.48. But if the human figure surpasses the form of all other living beings, and god is a living being, god must possess the shape which is the most beautiful of all; and since it is agreed that the gods are supremely happy, and no one can be happy without virtue, and virtue cannot exist without reason, and reason is only found in the human shape, it follows that the gods possess the form of man. 1.49. Yet their form is not corporeal, but only resembles bodily substance; it does not contain blood, but the semblance of blood. "These discoveries of Epicurus are so acute in themselves and so subtly expressed that not everyone would be capable of appreciating them. Still I may rely on your intelligence, and make my exposition briefer than the subject demands. Epicurus then, as he not merely discerns abstruse and recondite things with his mind\'s eye, but handles them as tangible realities, teaches that the substance and nature of the gods is such that, in the first place, it is perceived not by the senses but by the mind, and not materially or individually, like the solid objects which Epicurus in virtue of their substantiality entitles steremnia; but by our perceiving images owing to their similarity and succession, because an endless train of precisely similar images arises from the innumerable atoms and streams towards the gods, our minds with the keenest feelings of pleasure fixes its gaze on these images, and so attains an understanding of the nature of a being both blessed and eternal. 1.71. "He does the same as regards the nature of the gods. In his desire to avoid the assumption of a dense cluster of atoms, which would involve the possibility of destruction and dissipation, he says that the gods have not a body but a semblance of body, and not blood but a semblance of blood. It is thought surprising that an augur can see an augur without smiling; but it is more surprising that you Epicureans keep a grave face when by yourselves. \'It is not body but a semblance of body.\' I could understand what this supposition meant if it related to waxen images or figures of earthenware, but what \'a semblance of body\' or \'a semblance of blood\' may mean in the case of god, I cannot understand; nor can you either, Velleius, only you won\'t admit it. 1.74. "As to your formula \'a semblance of body\' and \'a semblance of blood,\' what meaning do you attach to it? That you have a better knowledge of the matter than I have I freely admit, and what is more, am quite content that this should be so; but once it is expressed in words, why should one of us be able to understand it and not the other? Well then, I do understand what body is and what blood is, but what \'a semblance of body\' and \'a semblance of blood\' are I don\'t understand in the very least. You are not trying to hide the truth from me, as Pythagoras used to hide it from strangers, nor yet are you speaking obscurely on purpose like Heraclitus, but (to speak candidly between ourselves) you don\'t understand it yourself any more than I do. ' "1.85. Well then, if the gods do not possess the appearance of men, as I have proved, nor some such form as that of the heavenly bodies, as you are convinced, why do you hesitate to deny their existence? You do not dare to. Well, that is no doubt wise — although in this matter it is not the public that you fear, but the gods themselves: I personally am acquainted with Epicureans who worship every paltry image, albeit I am aware that according to some people's view Epicurus really abolished the gods, but nominally retained them in order not to offend the people of Athens. Thus the first of his selected aphorisms or maxims, which you call the Kyriai Doxai, runs, I believe, thus: That which is blessed and immortal neither experiences trouble nor causes it to anyone. Now there are people who think that the wording of this maxim was intentional, though really it was due to the author's inability to express himself clearly; their suspicion does an injustice to the most guileless of mankind. " '1.105. Your assertion was that the form of god is perceived by thought and not by the senses, that it has no solidity nor numerical persistence, and that our perception of it is such that it is seen owing to similarity and succession, a never-ceasing stream of similar forms arriving continually from the infinite number of atoms, and that thus it results that our mind, when its attention is fixed on these forms, conceives the divine nature to be happy and eternal. Now in the name of the very gods about whom we are talking, what can possibly be the meaning of this? If the gods only appeal to the faculty of thought, and have no solidity or definite outline, what difference does it make whether we think of a god or of a hippocentaur? Such mental pictures are called by all other philosophers mere empty imaginations, but you say they are the arrival and entrance into our minds of certain images. ' "1.109. And how extravagantly! There is a constant passage or stream of visual presentations which collectively produce a single visual impression. I should be ashamed to say that I do not understand the doctrine, if you who maintain it understood it yourselves! How can you prove that the stream of images is continuous, or if it is, how are the images eternal? You say that there is an innumerable supply of atoms. Are you going to argue then that everything is eternal, for the same reason? You take refuge in the principle of 'equilibrium' (for so with your consent we will translate isonomia), and you say that because there is mortal substance there must also be immortal substance. On that showing, because there are mortal men, there are also some that are immortal, and because there are men born on land, there are men born in the water. 'And because there are forces of destruction, there are also forces of preservation.' Suppose there were, they would only preserve things that already exist; but I am not aware that your gods do exist. " "1.114. 'But they are free from pain.' Does that satisfy the ideal of perfect bliss, overflowing with good things? 'God is engaged (they say) in ceaseless contemplation of his own happiness, for he has no other object for his thoughts.' I beg of you to realize in your imagination a vivid picture of a deity solely occupied for all eternity in reflecting 'What a good time I am having! How happy I am!' And yet I can't see how this happy god of yours is not to fear destruction, since he is subjected without a moment's respite to the buffeting and jostling of a horde of atoms that eternally assail him, while from his own person a ceaseless stream of images is given off. Your god is therefore neither happy nor eternal. " '2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 2.97. Who would not deny the name of human being to a man who, on seeing the regular motions of the heaven and the fixed order of the stars and the accurate interconnexion and interrelation of all things, can deny that these things possess any rational design, and can maintain that phenomena, the wisdom of whose ordering transcends the capacity of our wisdom to understand it, take place by chance? When we see something moved by machinery, like an orrery or clock or many other such things, we do not doubt that these contrivances are the work of reason; when therefore we behold the whole compass of the heaven moving with revolutions of marvellous velocity and executing with perfect regularity the annual changes of the seasons with absolute safety and security for all things, how can we doubt that all this is effected not merely by reason, but by a reason that is transcendent and divine? ' '. None
16. Cicero, On Duties, 1.77, 1.151 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Caesar,, On Friendship (De amicitia) • Cicero’s poetry, De Consulatu Suo • De Architectura (Vitruvius) • De Architectura (Vitruvius), purpose of • De Lacy, Phillip • De architectura, and Greek knowledge

 Found in books: Bowditch (2001) 23; Green (2014) 111; Oksanish (2019) 47, 124; Yona (2018) 86; Čulík-Baird (2022) 220


1.77. Illud autem optimum est, in quod invadi solere ab improbis et invidis audio: Cedant arma togae, concedat laurea laudi. Ut enim alios omittam, nobis rem publicam gubertibus nonne togae arma cesserunt? neque enim periculum in re publica fuit gravius umquam nec maius otium. Ita consiliis diligentiaque nostra celeriter de manibus audacissimorum civium delapsa arma ipsa ceciderunt.
1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt.''. None		1.77. \xa0The whole truth, however, is in this verse, against which, I\xa0am told, the malicious and envious are wont to rail: "Yield, ye arms, to the toga; to civic praises, ye laurels." Not to mention other instances, did not arms yield to the toga, when I\xa0was at the helm of state? For never was the republic in more serious peril, never was peace more profound. Thus, as the result of my counsels and my vigilance, their weapons slipped suddenly from the hands of the most desperate traitors â\x80\x94 dropped to the ground of their own accord! What achievement in war, then, was ever so great? <
1.151. \xa0But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â\x80\x94 medicine and architecture, for example, and teaching â\x80\x94 these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I\xa0should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I\xa0have discussed this quite fully in my Cato Major, you will find there the material that applies to this point.''. None
17. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Clodius Pulcher, P., bill de exsilio Ciceronis • ave sinistra, de caelo

 Found in books: Konrad (2022) 40; Walters (2020) 86
18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, De Doctrina Christiana • Augustine, De Magistro • Cotta (character in De natura deorum), • De Divinatione (Cicero) • De Divinatione (Cicero), date and structure of • De Fato (Cicero) • De Fato (Cicero), date of • De Jato • Tullius Cicero, M., De diuinatione

 Found in books: Atkins and Bénatouïl (2021) 262; Frede and Laks (2001) 239; Green (2014) 75, 87, 88, 89, 90, 91, 92, 93; Pollmann and Vessey (2007) 142; Santangelo (2013) 17
19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, de uita sua • Cicero, De haruspicum responso • De Divinatione (Cicero) • De Divinatione (Cicero), overlap between Cicero and Marcus in • De haruspicum responsis (Cicero) • Tullius Cicero, M., De haruspicum responso • ave sinistra, de caelo

 Found in books: Green (2014) 77; Ker and Wessels (2020) 214; Konrad (2022) 40; Mackey (2022) 92, 93; Santangelo (2013) 102, 103, 104, 116
20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Abrahamo, inconsistencies in • De Divinatione (Cicero) • De Divinatione (Cicero), overlap between Cicero and Marcus in • De divinatione (Cicero) • Lactantius, The Death of the Persecutors / De moribus persecutorum • Licinia de sodaliciis, vitio lata • Quintus (character of De Legibus) • Tullius Cicero, M., De diuinatione • ave sinistra, de caelo

 Found in books: Birnbaum and Dillon (2020) 210; Green (2014) 77; Konrad (2022) 58, 288; Mackey (2022) 369; Rosa and Santangelo (2020) 25; Santangelo (2013) 28; Yates and Dupont (2020) 173
21. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Commentarii de Bello Gallico • Crassus (character in De oratore), • Crassus Lucius Licinius Crassus, interlocutor in De oratore • De architectura, and Greek knowledge • De architectura, diagnostic passages • De architectura, literariness and textuality • De architectura, prefaces • Tullius Cicero, M., and the De Oratore

 Found in books: Atkins and Bénatouïl (2021) 39, 210; Oksanish (2019) 24, 82, 128, 139, 148; Poulsen and Jönsson (2021) 108; Rutledge (2012) 64
22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De natura deorum • Crassus (character in De oratore), • De Re Publica (Cicero) • Marcus (character of De Legibus) • Quintus (character of De Legibus) • SC de Bacchanalibus • Terentius Varro, M. (Varro), bodily conceptions in De vita populi Romani • Tullius Cicero, M. (Cicero), bodily conceptions in De re publica • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., and the De Finibus • Varro, De astr.

 Found in books: Atkins and Bénatouïl (2021) 207; Bowen and Rochberg (2020) 299; Bruun and Edmondson (2015) 278; Gee (2013) 119; Green (2014) 156, 163; Rosa and Santangelo (2020) 31, 111; Rutledge (2012) 23; Santangelo (2013) 25; Walters (2020) 18, 19, 21
23. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De Gloria • Cicero, De consulatu suo • De Consulatu Suo (Cicero) • De Gloria (Cicero) • Tullius Cicero, M., De diuinatione

 Found in books: Gee (2013) 63; Green (2014) 134; Johnson and Parker (2009) 209; Santangelo (2013) 19
24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Alcubierre, Roque Joaquín de • De rerum natura (Lucretius) • Junius Brutus, M. (Brutus), on the death of the republic in De Virtute • lex, Cornelia de maiestate

 Found in books: Konrad (2022) 70; Mackey (2022) 212; Walters (2020) 79; Yona (2018) 22
25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura • Tullius Cicero, M. (Cicero), bodily conceptions in De re publica • Tullius Cicero, M., De diuinatione

 Found in books: Bryan (2018) 232; Santangelo (2013) 20; Walters (2020) 18; Wardy and Warren (2018) 232
26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, De consulatu suo • Cicero, De divinatione • Junius Brutus, M. (Brutus), on the death of the republic in De Virtute • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., De haruspicum responso

 Found in books: Ker and Wessels (2020) 218; Santangelo (2013) 26, 99; Walters (2020) 80
27. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De architectura, and Greek knowledge • Tullius Cicero, M., and the De Finibus • Tullius Cicero, M., and the De Legibus

 Found in books: Oksanish (2019) 47, 49; Rutledge (2012) 87
28. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 10, 225; Wardy and Warren (2018) 10, 225
29. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Licht, des Lebens • Philo Judeas, De decalogo

 Found in books: Frey and Levison (2014) 71; Hellholm et al. (2010) 207
30. Diodorus Siculus, Historical Library, 3.38-3.48 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Lucian, De mercede conductis

 Found in books: Konig and Wiater (2022) 117; König and Wiater (2022) 117


3.38. 1. \xa0But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains â\x80\x94 and I\xa0refer to the Arabian Gulf â\x80\x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.,2. \xa0For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;,3. \xa0for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;,4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance.,5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0" "3.39. 1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance.,2. \xa0Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.,3. \xa0Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.,4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.,5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.,6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.,7. \xa0Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.,8. \xa0And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.,9. \xa0The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. \xa0" "3.40. 1. \xa0After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.,2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region;,3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.,4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.,5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.,6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.,7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.,8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.,9. \xa0And among the Ichthyophagi who dwell near by has been handed down a tale which has preserved the account received from their forefathers, that once, when there was a great receding of the sea, the entire area of the gulf which has what may be roughly described as the green appearance became land, and that, after the sea had receded to the opposite parts and the solid ground in the depths of it had emerged to view, a mighty flood came back upon it again and returned the body of water to its former place. \xa0" "3.41. 1. \xa0The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemy's hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.,2. \xa0The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.,3. \xa0That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.,4. \xa0After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. \xa0" '3.42. 1. \xa0But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. \xa0Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. \xa0But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a\xa0few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. \xa0Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. \xa0After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. \xa0' "3.43. 1. \xa0The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.,2. \xa0When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.,3. \xa0This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.,4. \xa0After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.,5. \xa0Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.,6. \xa0Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dog's-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.,7. \xa0And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the land's good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Nature's way to dispense to men along with good things what is hurtful as well. \xa0" '3.44. 1. \xa0Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.,2. \xa0Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.,3. \xa0Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.,4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.,5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.,6. \xa0This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.,7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.,8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.45. 1. \xa0After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.,2. \xa0Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.,3. \xa0After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.,4. \xa0They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.,5. \xa0And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.,6. \xa0The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.,7. \xa0Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.,8. \xa0This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. \xa0 3.46. 1. \xa0Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.,2. \xa0Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.,3. \xa0And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.,4. \xa0For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.,5. \xa0And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. \xa0' "3.47. 1. \xa0Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.,2. \xa0For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.,3. \xa0And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.,4. \xa0The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.,5. \xa0This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.,6. \xa0Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.,7. \xa0Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.,8. \xa0For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another man's wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.,9. \xa0And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. \xa0" '3.48. 1. \xa0But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.,2. \xa0As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.,3. \xa0Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.,4. \xa0But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.,5. \xa0As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.'". None
31. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1, 1.89.2 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Cicero, De finibus

 Found in books: Konig and Wiater (2022) 212, 217; König and Wiater (2022) 212, 217


1.5.1. \xa0In order, therefore, to remove these erroneous impressions, as I\xa0have called them, from the minds of many and to substitute true ones in their room, I\xa0shall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <
1.89.2. \xa0and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these. <''. None
32. Horace, Sermones, 1.6.54-1.6.55, 1.6.62 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Caesar,, On Friendship (De amicitia) • De Lacy, Phillip • Varius Rufus (poet), De morte

 Found in books: Bowditch (2001) 23; Csapo (2022) 220; Yona (2018) 48


1.6.54. 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves;
1.6.54. 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us.
1.6.62. 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. ''. None
33. Ovid, Ars Amatoria, 2.663-2.668, 3.79 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Cicero, influence of De officiis on Ars amatoria • De vetula • De vetula, rewrites Ovid’s exile poetry • Ovid, in De vetula • Ovid, read by ‘Ovid’ in De vetula • Ronsard, Pierre de

 Found in books: Goldschmidt (2019) 51; Rohland (2022) 223; Williams and Vol (2022) 72, 80


2.663. Nec quotus annus eat, nec quo sit nata, require, 2.664. rend= 2.665. Praecipue si flore caret, meliusque peractum 2.667. Utilis, o iuvenes, aut haec, aut serior aetas:
3.79. Nostra sine auxilio fugiunt bona; carpite florem,''. None		2.663. His witty torments Tantalus deserves, He proves by the example of Tantalus, that no man should reveal secrets. Tantalus, so Diodorus tells us, was the son of Jupiter and the nymph Plota, equally rich and renowned. He dwelt in Paphlagonia , and was favoured by the gods for the dignity of his birth ; but having been told some of their secrets, and divulging them to mortals, he was thrown into hell for his crime, where his punishment was what Ovid tells us. 2.664. That thirsts in waves and viewing banquets starves. 2.665. But Venus most in secresy delights: 2.666. Away, ye babblers, from her silent rites! 2.667. No pomp her mysteries attend, no noise! 2.668. No sounding brass proclaims the latent joys!' "
3.79. Recanted after, and redress'd the wrong."'. None
34. Ovid, Fasti, 3.771-3.788 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchic rites, Senatus consultum de Bacchanalibus • Senatus consultum de Bacchanalibus • rites de passage (rites of passage)

 Found in books: Edmondson (2008) 49, 52, 55, 59, 63, 66; Panoussi(2019) 118


3.771. restat, ut inveniam, quare toga libera detur 3.772. Lucifero pueris, candide Bacche, tuo: 3.773. sive quod ipse puer semper iuvenisque videris, 3.774. et media est aetas inter utrumque tibi: 3.775. seu, quia tu pater es, patres sua pignora, natos, 3.776. commendant curae numinibusque tuis: 3.777. sive, quod es Liber, vestis quoque libera per te 3.778. sumitur et vitae liberioris iter: 3.779. an quia, cum colerent prisci studiosius agros, 3.780. et faceret patrio rure senator opus, 3.781. et caperet fasces a curvo consul aratro, 3.782. nec crimen duras esset habere manus, 3.783. rusticus ad ludos populus veniebat in urbem 3.784. (sed dis, non studiis ille dabatur honor: 3.785. luce sua ludos uvae commentor habebat, 3.786. quos cum taedifera nunc habet ille dea): 3.787. ergo ut tironem celebrare frequentia posset, 3.788. visa dies dandae non aliena togae?''. None		3.771. of manhood, is given to boys on your day, Bacchus: 3.772. Whether it’s because you seem to be ever boy or youth, 3.773. And your age is somewhere between the two: 3.774. Or because you’re a father, fathers commend their sons, 3.775. Their pledges of love, to your care and divinity: 3.776. Or because you’re Liber, the gown of liberty 3.777. And a more liberated life are adopted, for you: 3.778. Or is it because, in the days when the ancients tilled the field 3.779. More vigorously, and Senators worked their fathers’ land, 3.780. And ‘rods and axes’ took Consuls from the curving plough, 3.781. And it wasn’t a crime to have work-worn hands, 3.782. The farmers came to the City for the games, 3.783. (Though that was an honour paid to the gods, and not 3.784. Their inclination: and the grape’s discoverer held his game 3.785. This day, while now he shares that of torch-bearing Ceres): 3.786. And the day seemed not unfitting for granting the toga, 3.787. So that a crowd could celebrate the fresh novice? 3.788. Father turn your mild head here, and gentle horns,''. None
35. Philo of Alexandria, On The Life of Abraham, 119 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aristotle, De anima • Philo, De Agricultura, genre

 Found in books: Frey and Levison (2014) 282; Geljon and Runia (2013) 8


119. This then is sufficient to say by way of a literal explanation of this account; we must now speak of that which may be given if the story be looked at as figurative and symbolical. The things which are expressed by the voice are the signs of those things which are conceived in the mind alone; when, therefore, the soul is shone upon by God as if at noonday, and when it is wholly and entirely filled with that light which is appreciable only by the intellect, and by being wholly surrounded with its brilliancy is free from all shade or darkness, it then perceives a threefold image of one subject, one image of the living God, and others of the other two, as if they were shadows irradiated by it. And some such thing as this happens to those who dwell in that light which is perceptible by the outward senses, for whether people are standing still or in motion, there is often a double shadow falling from them. ''. None
36. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo • De Abrahamo, Greek title of • De Abrahamo, inconsistencies in • De Abrahamo, place of, in Philo’s works • De Abrahamo, prologue of • De Abrahamo, rhetoric in • prologue of De Abrahamo • rhetoric of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 2, 9, 10, 141, 148, 153; Martens (2003) 89


1. I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident. ''. None
37. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Boethius, De consolatio philosophiae • De Abrahamo, Greek title of • De Abrahamo, place of, in Philo’s works • De Abrahamo, prologue of • De Abrahamo, rhetoric in • prologue of De Abrahamo • rhetoric of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 1, 2, 148, 151, 242; Hoenig (2018) 16


3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. ''. None
38. Philo of Alexandria, On Dreams, 1.168 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo • De Abrahamo, Greek title of • De Abrahamo, dating • De Abrahamo, inconsistencies in • De Abrahamo, place of, in Philo’s life • De Abrahamo, place of, in Philo’s works • De Abrahamo, prologue of • Philo, De Abrahamo’s place in life of • prologue of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 1, 14, 16, 152, 210; Niehoff (2011) 96


1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. ''. None
39. Philo of Alexandria, On The Special Laws, 2.63, 3.1-3.6 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo, dating • De Abrahamo, place of, in Philo’s life • De Abrahamo, place of, in Philo’s works • De Abrahamo, rhetoric in • De Plantatione, chronology • Philo, De Abrahamo reflecting life of • Philo, De Abrahamo’s place in life of • Philo, De Agricultura, chronology • de Jonge, Marinus • rhetoric of De Abrahamo • van de Sandt, Huub

 Found in books: Birnbaum and Dillon (2020) 2, 13, 16, 17; Geljon and Runia (2013) 5; Geljon and Runia (2019) 5, 6; Klawans (2019) 155, 156


2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. " '
3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. '". None
40. Philo of Alexandria, On The Virtues, 194 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo • De Abrahamo, Greek title of • De Abrahamo, place of, in Philo’s works • De Abrahamo, rhetoric in • rhetoric of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 1, 2; Martens (2003) 89


194. In the same manner, just parents are of no advantage to unjust men, nor temperate parents to intemperate children, nor, in short, are ancestors of any kind of excellence of any advantage to wicked descendants; for even the laws themselves are of no advantage to those who transgress them, as they are meant to punish them, and what is it that we ought to look upon as unwritten laws, except the lives of those persons who have imitated virtue? ''. None
41. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo, structure of • De Abrahamo, transitions in • Philo, De Agricultura, genre • structure of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 33, 263; Geljon and Runia (2013) 8


78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. ''. None
42. Philo of Alexandria, On The Life of Moses, 1.166, 2.51 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo • De Abrahamo, Greek title of • De Abrahamo, inconsistencies in • Ps.Aristotle, De mundo

 Found in books: Birnbaum and Dillon (2020) 11, 257; Geljon and Runia (2013) 150; Martens (2003) 89


1.166. for a cloud, fashioned into the form of a vast pillar, went before the multitude by day, giving forth a light like that of the sun, but by night it displayed a fiery blaze, in order that the Hebrews might not wander on their journey, but might follow the guidance of their leader along the road, without any deviation. Perhaps, indeed, this was one of the ministers of the mighty King, an unseen messenger, a guide of the way enveloped in this cloud, whom it was not lawful for men to behold with the eyes of the body.
2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world.''. None
43. Philo of Alexandria, On The Embassy To Gaius, 1, 245 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo, dating • De Abrahamo, inconsistencies in • De Abrahamo, place of, in Philo’s life • De Abrahamo, prologue of • Philo, De Abrahamo’s place in life of • Philo, De Agricultura, chronology • de situ et de sacris Aegyptiorum (Seneca) • prologue of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 13, 152; Geljon and Runia (2013) 5; Neusner Green and Avery-Peck (2022) 156


1. How long shall we, who are aged men, still be like children, being indeed as to our bodies gray-headed through the length of time that we have lived, but as to our souls utterly infantine through our want of sense and sensibility, looking upon that which is the most unstable of all things, namely, fortune, as most invariable, and that which is of all things in the world the most steadfast, namely, nature, as utterly untrustworthy? For, like people playing at draughts, we make changes, altering the position of actions, and considering the things which are the result of fortune as more durable than those which result from nature, and the things which proceed in accordance with nature as less stable than those which are the result of chance. '
245. he still had himself some sparks of the Jewish philosophy and piety, since he had long ago learnt something of it by reason of his eagerness for learning, and had studied it still more ever since he had come as governor of the countries in which there are vast numbers of Jews scattered over every city of Asia and Syria; or partly because he was so disposed in his mind from his spontaneous, and natural, and innate inclination for all things which are worthy of care and study. Moreover, God himself appears often to suggest virtuous ideas to virtuous men, by which, while benefiting others, they will likewise be benefited themselves, which now was the case with Petronius. What then was his resolution? '. None
44. Philo of Alexandria, Who Is The Heir, 168 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Abrahamo • De Abrahamo, place of, in Philo’s works • De Abrahamo, rhetoric in • rhetoric of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 2; Martens (2003) 89


168. And, indeed, of the ten commandments engraved on these tables which are properly and especially laws, there is an equal division into two numbers of five; the first of which contains the principle of justice relating to God, and the second those relating to man. ''. None
45. Vitruvius Pollio, On Architecture, 1.1.3, 1.1.11-1.1.12, 1.1.18, 5.1.6-5.1.10, 5.4.1, 6.1.11, 6.7.7, 7.5, 9.1.1, 9.6.2-9.6.3, 10.16.2 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Alberti, Leon Battista, author of De re aedificatoria • Augustus, dedicatee of De architectura • Crassus Lucius Licinius Crassus, interlocutor in De oratore • De Architectura (Vitruvius) • De Architectura (Vitruvius), date of • De Architectura (Vitruvius), purpose of • De architectura, and Greek knowledge • De architectura, and imperialism • De architectura, audience • De architectura, contents and aims • De architectura, diagnostic passages • De architectura, literariness and textuality • De architectura, prefaces • De architectura, reception • De architectura, universalizing • SC de Cn. Pisone patre • Tullius Cicero, M., and the De Finibus • caryatids, function in De architectura

 Found in books: Bruun and Edmondson (2015) 197; Green (2014) 109, 110, 111, 112, 113, 114, 115; Oksanish (2019) 2, 5, 8, 9, 17, 18, 33, 65, 70, 71, 78, 85, 89, 90, 91, 92, 96, 102, 103, 108, 123, 124, 125, 126, 128, 129, 138, 139, 143, 144, 148; Rutledge (2012) 84


1.1.3. 3. In architecture, as in other arts, two considerations must be constantly kept in view; namely, the intention, and the matter used to express that intention: but the intention is founded on a conviction that the matter wrought will fully suit the purpose; he, therefore, who is not familiar with both branches of the art, has no pretension to the title of the architect. An architect should be ingenious, and apt in the acquisition of knowledge. Deficient in either of these qualities, he cannot be a perfect master. He should be a good writer, a skilful draftsman, versed in geometry and optics, expert at figures, acquainted with history, informed on the principles of natural and moral philosophy, somewhat of a musician, not ignorant of the sciences both of law and physic, nor of the motions, laws, and relations to each other, of the heavenly bodies.
1.1.11. 11. Since, therefore, this art is founded upon and adorned with so many different sciences, I\xa0am of opinion that those who have not, from their early youth, gradually climbed up to the summit, cannot, without presumption, call themselves masters of it. 1.1.12. 12. Perhaps, to the uninformed, it may appear unaccountable that a man should be able to retain in his memory such a variety of learning; but the close alliance with each other, of the different branches of science, will explain the difficulty. For as a body is composed of various concordant members, so does the whole circle of learning consist in one harmonious system. Wherefore those, who from an early age are initiated in the different branches of learning, have a facility in acquiring some knowledge of all, from their common connexion with each other. On this account Pythius, one of the antients, architect of the noble temple of Minerva at Priene, says, in his commentaries, that an architect should have that perfect knowledge of each art and science which is not even acquired by the professors of any one in particular, who have had every opportunity of improving themselves in it. This, however, cannot be necessary;
1.1.18. 18. Since, therefore, few men are thus gifted, and yet it is required of the architect to be generally well informed, and it is manifest he cannot hope to excel in each art, I\xa0beseech you, O\xa0Cæsar, and those who read this my work, to pardon and overlook grammatical errors; for I\xa0write neither as an accomplished philosopher, an eloquent rhetorician, nor an expert grammarian, but as an architect: in respect, however, of my art and its principles, I\xa0will lay down rules which may serve as an authority to those who build, as well as to those who are already somewhat acquainted with the science.
5.1.6. 6. Basilicæ, similar to that which I\xa0designed and carried into execution in the Julian colony of Fano, know; she eâ\x80\x91mailed me 9\xa0Dec\xa099 --> will not be deficient either in dignity or in beauty. The proportions and symmetry of this are as follow. The middle vault, between the columns, isone\xa0hundred and twenty feet long, and sixty feet wide. The portico round it, between the walls and columns, istwenty feet wide. The height of the columns, including the capitals, isfifty feet, their thicknessfive feet, and they have pilasters behind themtwenty feet high, two feet and a\xa0half wide, and one and a\xa0half thick, supporting beams which carry the floor of the portico. Above these, other pilasters are placed,eighteen feet high, two feet wide, and one foot thick, which also receive timbers for carrying the rafters of the portico, whose roof is lower than the vault. 5.1.7. 7. The spaces remaining between the beams, over the pilasters and the columns, are left open for light in the intercolumniations. The columns in the direction of the breadth of the vault are four in number, including those on the angles right and left; lengthwise, in which direction it joins the forum, the number is eight, including those at the angles; on the opposite side, including all the angular columns, there are six columns, because the two central ones on that side are omitted, so that the view of the pronaos of the temple of Augustus may not be obstructed: this is placed in the middle of the side wall of the basilica, facing the centre of the forum and the temple of Jupiter. 5.1.8. 8. The tribunal is in the shape of a segment of a circle; the front dimension of which isforty-six feet, that of its depthfifteen feet; and is so contrived, that the merchants who are in the basilica may not interfere with those who have business before the magistrates. Over the columns round the building architraves are placed. These are triple, each of themtwo feet in size, and are fastened together. At the third column, on the inside, they return to the antæ of the pronaos, and are carried on to meet the segment on the right and left. 5.1.9. 9. Over the architraves, upright with the capitals, piers are builtthree feet high and four feet square, on which are laid beams well wrought, joined together in two thicknesses oftwo feet each, and thereon the beams and rafters are placed over the columns, antæ, and walls of the pronaos, carrying one continued ridge along the basilica, and another from the centre thereof, over the pronaos of the temple. 5.1.10. 10. Thus the two-fold direction of the roof gives an agreeable effect outside, and to the lofty vault within. Thus the omission of the cornices and parapets, and the upper range of columns, saves considerable labour, and greatly diminishes the cost of the work; and the columns in one height brought up to the architrave of the arch, give an appearance of magnificence and dignity to the building.
5.4.1. 1. Harmony is an obscure and difficult musical science, but most difficult to those who are not acquainted with the Greek language; because it is necessary to use many Greek words to which there are none corresponding in Latin. I\xa0will therefore explain, to the best of my ability, the doctrine of Aristoxenus, and annex his diagram, and will so designate the place of each tone, that a person who studiously applies himself to the subject may very readily understand it.
6.1.11. 11. on this account the people of Italy excel in both qualities, strength of body and vigour of mind. For as the planet Jupiter moves through a temperate region between the fiery Mars and icy Saturn, so Italy enjoys a temperate and unequalled climate between the north on one side, and the south on the other. Hence it is, that by stratagem she is enabled to repress the attacks of the barbarians, and by her strength to overcome the subtilty of southern nations. Divine providence has so ordered it that the metropolis of the Roman people is placed in an excellent and temperate climate, whereby they have become the masters of the world.
6.7.7. 7. I\xa0mention these things, not to induce persons to change the names at this period, but that they may be known to philologists. I\xa0explained the different arrangement of buildings after the practice of the Italians, as well as that of the Greeks, by giving the proportions and division of each; and, as we have already laid down the principles of beauty and propriety, we shall now consider the subject of strength, by which a building may be without defects, and durable.
10.16.2. 2. Whoever, therefore, attends to these precepts, will be able to select from the variety mentioned, and design safely, without further aid, such new schemes as the nature of the places and other circumstances may require. For the defence of a place or army, one cannot give precepts in writing, since the machines which the enemy prepares may not be in consoce with our rules; whence oftentimes their contrivances are foiled by some ready ingenious plan, without the assistance of machines, as was the case with the Rhodians.' '. None
46. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De architectura, and Greek knowledge • Tullius Cicero, M., and the De Finibus • Tullius Cicero, M., and the De Inventione

 Found in books: Oksanish (2019) 49; Rutledge (2012) 86
47. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De architectura, literariness and textuality • Frontinus, De aquis

 Found in books: König and Whitton (2018) 240; Oksanish (2019) 63
48. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, dedicatee of De architectura • Cicero, De finibus • CiceroMarcus Tullius Cicero, De re publica • De architectura, and Greek knowledge • De architectura, and imperialism • Varius Rufus (poet), De morte

 Found in books: Csapo (2022) 220; Konig and Wiater (2022) 156; König and Wiater (2022) 156; Oksanish (2019) 131, 188, 189
49. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchic rites, Senatus consultum de Bacchanalibus • Commentarii de Bello Gallico • Lex Licinia de modo agrorum • SC de Bacchanalibus • Senatus consultum de Bacchanalibus • Tullius Cicero, M. (Cicero), bodily conceptions in De re publica • leges de ambitu • lex Iulia de maritandis ordinibus • rites de passage (rites of passage)

 Found in books: Bruun and Edmondson (2015) 406; Edmondson (2008) 42; Panoussi(2019) 118, 120; Perry (2014) 134; Poulsen and Jönsson (2021) 10; Viglietti and Gildenhard (2020) 50; Walters (2020) 22
50. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Lex Licinia de modo agrorum • senatus consultum, de agro Pergameno

 Found in books: Dignas (2002) 115; Viglietti and Gildenhard (2020) 170, 217
51. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Caesar, Julius, Commentarii De Bello Civili • Cicero, De divinatione • Cicero, De natura deorum • De Lacy, P. • De Lacy, P., • De architectura, and Greek knowledge • De architectura, and imperialism • De architectura, universalizing • De rerum natura (Lucretius) • Des Places, E. • Epicurus, authority in the De Rerum Natura • Lucretius, De rerum natura (DNR) • Marcus (character of De Legibus) • Polignac, Melchior de • Tullius Cicero, M., De diuinatione

 Found in books: Bryan (2018) 224, 225, 226, 227, 228, 229, 230, 232, 236, 238, 239, 240, 241; Del Lucchese (2019) 155, 157; Gee (2013) 93, 94; Goldschmidt (2019) 137, 151; Joseph (2022) 12; Long (2006) 158, 159; Mackey (2022) 214, 237; Nuno et al (2021) 35, 36, 37, 47, 58, 62, 63, 66, 67; Oksanish (2019) 17, 103, 179, 180; Rosa and Santangelo (2020) 91, 97, 99; Santangelo (2013) 35; Simmons(1995) 139; Wardy and Warren (2018) 224, 225, 226, 227, 228, 229, 230, 232, 236, 238, 239, 240, 241
52. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • De Plantatione, place in Allegorical Commentary • Philo, De Agricultura, title

 Found in books: Geljon and Runia (2013) 3; Geljon and Runia (2019) 4
53. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo, De Agricultura, chronology • Ps.Aristotle, De Mundo

 Found in books: Geljon and Runia (2013) 4; Geljon and Runia (2019) 96
54. Lucan, Pharsalia, 1.198 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustus, de uita sua • Caesar, Julius, Commentarii De Bello Civili

 Found in books: Joseph (2022) 133; Santangelo (2013) 237


1.198. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, "". None
55. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Addition to Avot de-Rabbi Nathan • Lex Iulia de adulteriis coercendis

 Found in books: Kosman (2012) 100; Rosen-Zvi (2012) 97


3.4. אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:''. None		3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And those who see her exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it causes the water to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink the water of bitterness, she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.''. None
56. New Testament, 1 Corinthians, 1.20-1.25, 2.1, 2.7, 2.9-2.10, 3.1-3.3, 4.10-4.12, 8.1, 12.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine, De Doctrina Christiana • Irénée de Lyon/Irenaeus of Lyon • Jerome, De Viris Illustribus • Philosophy from Oracles, De Regressu Animae • Tertullian, De Carni Christi • Victricius of Rouen, De Laude Sanctorum • de Lubac, Henri • personae (in Cicero’s De officiis)

 Found in books: Bird and Harrower (2021) 317, 318; Bull Lied and Turner (2011) 70, 290, 291; Conybeare (2000) 71; O, Daly (2020) 157, 158; Penniman (2017) 122; Pollmann and Vessey (2007) 213; Wilson (2022) 197, 198


1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων.
2.1. Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθʼ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ,
2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν
2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
4.10. ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. 4.11. ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν 4.12. καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα,
8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
1
2.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·''. None		1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world?" "1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe." '1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men.' "
2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God." "
2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," '
2.9. But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him."
2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "
3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "
4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor." '4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure.
8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
1
2.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.'". None
57. New Testament, Acts, 2.4, 2.38, 13.25 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Philo Judeas, De decalogo • Taufe, des Saulus • Taufe, des äthiopischen Eunuchen • Taufen, des Philippus • Tertullian, defends emphasis on water in De Bapt. • Wasserriten, taufe des Johannes

 Found in books: Frey and Levison (2014) 66, 71; Hellholm et al. (2010) 560, 572, 576, 577; Hillier (1993) 157


2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
13.25. ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι.''. None		2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. ' "
13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' "'. None
58. New Testament, Galatians, 2.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Boer, Marinus de • Jerome, De Viris Illustribus

 Found in books: Bird and Harrower (2021) 269; Nasrallah (2019) 85


2.1. Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν·''. None		2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ''. None
59. New Testament, Philippians, 2.6-2.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • De Trinitate, of Hilary of Poitiers • Zentrum des christlichen, Glaubens

 Found in books: Esler (2000) 611; Hellholm et al. (2010) 470


2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·''. None		2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. '". None
60. New Testament, Romans, 2.29, 5.8, 8.32 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Boer, M. de • Jerome, De Viris Illustribus • Zentrum des christlichen, Glaubens • de Boer, Martinus C.

 Found in books: Azar (2016) 96; Bird and Harrower (2021) 317; Engberg-Pedersen (2010) 232; Hellholm et al. (2010) 470


2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.
5.8. συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
8.32. ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται;''. None		2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. ' "
8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? "'. None
61. New Testament, John, 3.17, 4.34, 6.44 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aristotle, De generatione animalium • Augustine’s Works, De mend. • Du Manoir de Juaye, Hubert • Jerome, De Viris Illustribus

 Found in books: Azar (2016) 171; Bird and Harrower (2021) 317; Frey and Levison (2014) 149; Wilson (2018) 249


3.17. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ.
4.34. λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.''. None		3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. " '
4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work.
6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. '". None
62. New Testament, Luke, 24.49 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Irénée de Lyon/Irenaeus of Lyon • Wasserriten, taufe des Johannes

 Found in books: Bull Lied and Turner (2011) 70; Hellholm et al. (2010) 560


24.49. καὶ ἰδοὺ ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφʼ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν.''. None		24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."''. None
63. New Testament, Matthew, 5.17, 22.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine, De Doctrina Christiana • de Jonge, H. J. • de Jonge, Marinus • van de Sandt, Huub

 Found in books: Klawans (2019) 131, 154; Pollmann and Vessey (2007) 227; Taylor (2012) 111


5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
22.34. Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.''. None		5.17. "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. ''. None
64. Plutarch, Julius Caesar, 69.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • De Re Publica (Cicero) • Octavian, de uita sua

 Found in books: Green (2014) 162; Santangelo (2013) 248


69.4. ὅλον γὰρ ἐκεῖνον τὸν ἐνιαυτὸν ὠχρὸς μὲν ὁ κύκλος καὶ μαρμαρυγὰς οὐκ ἔχων ἀνέτελλεν, ἀδρανὲς δὲ καὶ λεπτὸν ἀπʼ αὐτοῦ κατῄει τὸ θερμόν, ὥστε τὸν μὲν ἀέρα δνοφερὸν καὶ βαρὺν ἀσθενείᾳ τῆς διακρινούσης αὐτὸν ἀλέας ἐπιφέρεσθαι, τοὺς δὲ καρποὺς ἡμιπέπτους καὶ ἀτελεῖς ἀπανθῆσαι καὶ παρακμάσαι διά τὴν ψυχρότητα τοῦ περιέχοντος.''. None		69.4. ''. None
65. Plutarch, Marius, 17.1-17.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Antony, Marc, and De Ebrietate Sua • Chapelle des Trésmaïé des Baux

 Found in books: Mowat (2021) 117; Rutledge (2012) 62


17.1. ταῦτʼ ἀκούων ὁ Μάριος ἥδετο, καὶ κατεπράυνεν αὐτούς ὡς οὐκ ἐκείνοις ἀπιστῶν, ἀλλʼ ἔκ τινων λογίων τὸν τῆς νίκης ἅμα καιρὸν καὶ τόπον ἐκδεχόμενος. καὶ γάρ τινα Σύραν γυναῖκα, Μάρθαν ὄνομα, μαντεύεσθαι λεγομένην ἐν φορείῳ κατακειμένην σεμνῶς περιήγετο, καὶ θυσίας ἔθυεν ἐκείνης κελευούσης. ἣν πρότερον μὲν ἀπήλασεν ἡ σύγκλητος ἐντυχεῖν ὑπὲρ τούτων βουλομένην καὶ τὰ μέλλοντα προθεσπίζουσαν, 17.2. ἐπεὶ δὲ πρὸς τὰς γυναῖκας εἰσιοῦσα διάπειραν ἐδίδου καὶ μάλιστα τῇ Μαρίου παρακαθίζουσα παρὰ τοὺς πόδας τῶν μονομάχων ἐπιτυχῶς προηγόρευε τὸν μέλλοντα νικᾶν, ἀναπεμφθεῖσα πρὸς Μάριον ὑπʼ· ἐκείνης ἐθαυμάζετο. καὶ τὰ πολλὰ μὲν ἐν φορείῳ παρεκομίζετο, πρὸς δὲ τὰς θυσίας κατῄει φοινικίδα διπλῆν ἐμπεπορπημένη καὶ λόγχην ἀναδεδεμένην ταινίαις καὶ στεφανώμασι φέρουσα. 17.3. τοῦτο μὲν οὖν τὸ δρᾶμα πολλοῖς ἀμφισβήτησιν παρεῖχεν, εἴτε πεπεισμένος ὡς ἀληθῶς εἴτε πλαττόμενος καὶ συνυποκρινόμενος ἐπιβείκνυται τὴν ἄνθρωπον. τὸ δὲ περὶ τοὺς γῦπας θαύματος ἄξιον Ἀλέξανδρος ὁ Μύνδιος ἱστόρηκε. δύο γὰρ ἐφαίνοντο πρὸ τῶν κατορθωμάτων ἀεὶ περὶ τὰς στρατιὰς καὶ παρηκολούθουν γνωριζόμενοι χαλκοῖς περιδεραίοις· ταὐτὰ δὲ οἱ στρατιῶται συλλαβόντες αὐτούς περιῆψαν, εἶτα ἀφῆκαν· ἐκ δὲ τούτου γνωρίζοντες ἠσπάζοντο αὐτούς οἱ στρατιῶται αὐτοὺς οἱ στρατιῶται with Reiske: τοὺς στρατιώτας, which Bekker and Ziegler bracket. καὶ φανέντων ἐπὶ ταῖς ἐξόδοις ἔχαιρον ὡς ἀγαθὸν τι πράξοντες.''. None		17.1. 17.3. ''. None
66. Plutarch, Sulla, 13.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cicero, De finibus

 Found in books: Konig and Wiater (2022) 218; König and Wiater (2022) 218


13.1. δεινὸς γάρ τις ἄρα καὶ ἀπαραίτητος εἶχεν αὐτὸν ἔρως ἑλεῖν τὰς Ἀθήνας, εἴτε ζήλῳ τινὶ πρὸς τὴν πάλαι σκιαμαχοῦντα τῆς πόλεως δόξαν, εἴτε θυμῷ τὰ σκώμματα φέροντα καὶ τὰς βωμολοχίας, αἷς αὐτόν τε καὶ τὴν Μετέλλαν ἀπὸ τῶν τειχῶν ἑκάστοτε γεφυρίζων καὶ κατορχούμενος ἐξηρέθιζεν ὁ τύραννος Ἀριστίων, ἄνθρωπος ἐξ ἀσελγείας ὁμοῦ καὶ ὠμότητος ἔχων συγκειμένην τὴν ψυχήν,''. None		13.1. ''. None
67. Quintilian, Institutio Oratoria, 7.3.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 229; Wardy and Warren (2018) 229


7.3.5. \xa0For the man who denies that god is a spirit permeating all things, assuredly asserts that the epithet "divine" is falsely applied to his nature, like Epicurus, who gives him a human form and makes him reside in the intermundane space. While both use the same term god, both have to employ conjecture to decide which of the two meanings is consistent with fact.''. None
68. Suetonius, Otho, 7.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Vespasian, Lex de imperio of

 Found in books: Augoustakis (2014) 160; Verhagen (2022) 160


7.1. \xa0Next, as the day was drawing to its close, he entered the senate and after giving a brief account of himself, alleging that he had been carried off in the streets and forced to undertake the rule, which he would exercise in accordance with the general will, he went to the Palace. When in the midst of the other adulations of those who congratulated and flattered him, he was hailed by the common herd as Nero, he made no sign of dissent; on the contrary, according to some writers, he even made use of that surname in his commissions and his first letters to some of the governors of the provinces. Certain it is that he suffered Nero's busts and statues to be set up again, and reinstated his procurators and freedmen in their former posts, while the first grant that he signed as emperor was one of fifty million sesterces for finishing the Golden House."". None
69. Tacitus, Annals, 1.2, 2.85, 4.32-4.33 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Caesar,, OnDuties (De officiis) • Cornelia de falsis, lex • Iulia de senatu habendo, lex • Seneca, De clementia • Seneca, On Benefits (De beneficiis) • de los Reyes, Tony • lex Julia de adulteriis coercendis, gender and status distinctions • lex Julia de maritandis ordinibus

 Found in books: Bowditch (2001) 43; Fertik (2019) 11; Huebner and Laes (2019) 114; Poulsen and Jönsson (2021) 288; Talbert (1984) 439, 488


1.2. Interea manipuli ante coeptam seditionem Nauportum missi ob itinera et pontes et alios usus, postquam turbatum in castris accepere, vexilla convellunt direptisque proximis vicis ipsoque Nauporto, quod municipii instar erat, retinentis centuriones inrisu et contumeliis, postremo verberibus insectantur, praecipua in Aufidienum Rufum praefectum castrorum ira, quem dereptum vehiculo sarcinis gravant aguntque primo in agmine per ludibrium rogitantes an tam immensa onera, tam longa itinera libenter ferret. quippe Rufus diu manipularis, dein centurio, mox castris praefectus, antiquam duramque militiam revocabat, vetus operis ac laboris et eo inmitior quia toleraverat.
1.2. Postquam Bruto et Cassio caesis nulla iam publica arma, Pompeius apud Siciliam oppressus exutoque Lepido, interfecto Antonio ne Iulianis quidem partibus nisi Caesar dux reliquus, posito triumviri nomine consulem se ferens et ad tuendam plebem tribunicio iure contentum, ubi militem donis, populum annona, cunctos dulcedine otii pellexit, insurgere paulatim, munia senatus magistratuum legum in se trahere, nullo adversante, cum ferocissimi per acies aut proscriptione cecidissent, ceteri nobilium, quanto quis servitio promptior, opibus et honoribus extollerentur ac novis ex rebus aucti tuta et praesentia quam vetera et periculosa mallent. neque provinciae illum rerum statum abnuebant, suspecto senatus populique imperio ob certamina potentium et avaritiam magistratuum, invalido legum auxilio quae vi ambitu postremo pecunia turbabantur.
2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent.
4.32. Pleraque eorum quae rettuli quaeque referam parva forsitan et levia memoratu videri non nescius sum: sed nemo annalis nostros cum scriptura eorum contenderit qui veteres populi Romani res composuere. ingentia illi bella, expugnationes urbium, fusos captosque reges, aut si quando ad interna praeverterent, discordias consulum adversum tribunos, agrarias frumentariasque leges, plebis et optimatium certamina libero egressu memorabant: nobis in arto et inglorius labor; immota quippe aut modice lacessita pax, maestae urbis res et princeps proferendi imperi incuriosus erat. non tamen sine usu fuerit introspicere illa primo aspectu levia ex quis magnarum saepe rerum motus oriuntur. 4.33. Nam cunctas nationes et urbes populus aut primores aut singuli regunt: delecta ex iis et consociata rei publicae forma laudari facilius quam evenire, vel si evenit, haud diuturna esse potest. igitur ut olim plebe valida, vel cum patres pollerent, noscenda vulgi natura et quibus modis temperanter haberetur, senatusque et optimatium ingenia qui maxime perdidicerant, callidi temporum et sapientes credebantur, sic converso statu neque alia re Romana quam si unus imperitet, haec conquiri tradique in rem fuerit, quia pauci prudentia honesta ab deterioribus, utilia ab noxiis discernunt, plures aliorum eventis docentur. ceterum ut profutura, ita minimum oblectationis adferunt. nam situs gentium, varietates proeliorum, clari ducum exitus retinent ac redintegrant legentium animum: nos saeva iussa, continuas accusationes, fallaces amicitias, perniciem innocentium et easdem exitii causas coniungimus, obvia rerum similitudine et satietate. tum quod antiquis scriptoribus rarus obtrectator, neque refert cuiusquam Punicas Romanasne acies laetius extuleris: at multorum qui Tiberio regente poenam vel infamias subiere posteri manent. utque familiae ipsae iam extinctae sint, reperies qui ob similitudinem morum aliena malefacta sibi obiectari putent. etiam gloria ac virtus infensos habet, ut nimis ex propinquo diversa arguens. sed ad inceptum redeo.''. None		1.2. \xa0When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold. <
2.85. \xa0In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles\' list â\x80\x94 the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife\'s manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â\x80\x94 Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. <
4.32. \xa0I\xa0am not unaware that very many of the events I\xa0have described, and shall describe, may perhaps seem little things, trifles too slight for record; but no parallel can be drawn between these chronicles of mine and the work of the men who composed the ancient history of the Roman people. Gigantic wars, cities stormed, routed and captive kings, or, when they turned by choice to domestic affairs, the feuds of consul and tribune, land-laws and corn-laws, the duel of nobles and commons â\x80\x94 such were the themes on which they dwelt, or digressed, at will. Mine is an inglorious labour in a narrow field: for this was an age of peace unbroken or half-heartedly challenged, of tragedy in the capital, of a prince careless to extend the empire. Yet it may be not unprofitable to look beneath the surface of those incidents, trivial at the first inspection, which so often set in motion the great events of history. < 4.33. \xa0For every nation or city is governed by the people, or by the nobility, or by individuals: a\xa0constitution selected and blended from these types is easier to commend than to create; or, if created, its tenure of life is brief. Accordingly, as in the period of alternate plebeian domice and patrician ascendancy it was imperative, in one case, to study the character of the masses and the methods of controlling them; while, in the other, those who had acquired the most exact knowledge of the temper of the senate and the aristocracy were accounted shrewd in their generation and wise; so toâ\x80\x91day, when the situation has been transformed and the Roman world is little else than a monarchy, the collection and the chronicling of these details may yet serve an end: for few men distinguish right and wrong, the expedient and the disastrous, by native intelligence; the majority are schooled by the experience of others. But while my themes have their utility, they offer the minimum of pleasure. Descriptions of countries, the vicissitudes of battles, commanders dying on the field of honour, such are the episodes that arrest and renew the interest of the reader: for myself, I\xa0present a series of savage mandates, of perpetual accusations, of traitorous friendships, of ruined innocents, of various causes and identical results â\x80\x94 everywhere monotony of subject, and satiety. Again, the ancient author has few detractors, and it matters to none whether you praise the Carthaginian or the Roman arms with the livelier enthusiasm. But of many, who underwent either the legal penalty or a form of degradation in the principate of Tiberius, the descendants remain; and, assuming the actual families to be now extinct, you will still find those who, from a likeness of character, read the ill deeds of others as an innuendo against themselves. Even glory and virtue create their enemies â\x80\x94 they arraign their opposites by too close a contrast. But I\xa0return to my subject. <''. None
70. Tacitus, Histories, 3.55 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Vespasian, Lex de imperio of

 Found in books: Augoustakis (2014) 160; Verhagen (2022) 160


3.55. \xa0Vitellius was like a man wakened from a deep sleep. He ordered Julius Priscus and Alfenus Avarus to block the passes of the Apennines with fourteen praetorian cohorts and all the cavalry. A\xa0legion of marines followed them later. These thousands of armed forces, consisting too of picked men and horses, were equal to taking the offensive if they had had another leader. The rest of the cohorts Vitellius gave to his brother Lucius for the defence of Rome, while he, abating in no degree his usual life of pleasure and urged on by his lack of confidence in the future, held the comitia before the usual time, and designated the consuls for many years to come. He granted special treaties to allies and bestowed Latin rights on foreigners with a generous hand; he reduced the tribute for some provincials, he relieved others from all obligations â\x80\x94 in short, with no regard for the future he crippled the empire. But the mob attended in delight on the great indulgences that he bestowed; the most foolish citizens bought them, while the wise regarded as worthless privileges which could neither be granted nor accepted if the state was to stand. Finally Vitellius listened to the demands of his army which had stopped at Mevania, and left Rome, accompanied by a long line of senators, many of whom were drawn in his train by their desire to secure his favour, most however by fear. So he came to camp with no clear purpose in mind, an easy prey to treacherous advice.''. None
71. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 229; Wardy and Warren (2018) 229
72. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cicero, De off. • Seneca, De clementia • Seneca, and Nero in De clementia • public eye, in Seneca’s De clementia

 Found in books: Agri (2022) 26; Fertik (2019) 81; Williams and Vol (2022) 281
73. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Seneca, De ira • Seneca, three-stage analysis of irascibility in De ira • anger, in de Ira

 Found in books: Bexley (2022) 188, 189, 190, 191; Braund and Most (2004) 285; Fertik (2019) 145; Williams and Vol (2022) 277
74. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • De provinciis consularibus (Cicero) • Seneca the Younger, De vita beata

 Found in books: Neusner Green and Avery-Peck (2022) 48; Nuno et al (2021) 114
75. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cicero, discourse on theology in De diuinatione • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., De haruspicum responso

 Found in books: Santangelo (2013) 15, 107; Williams (2012) 318
76. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cicero, De off. • Seneca, De clementia

 Found in books: Agri (2022) 24; Fertik (2019) 91
77. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus, as character in Broch’s Der Tod des Vergil • Broch, Hermann, Der Tod des Vergil • Cornelia de falsis, lex • Virgil, in Hermann Broch’s Der Tod des Vergil • lex Iulia de adulteriis coercendis • lex de flamonio provinciae Narbonensis

 Found in books: Bruun and Edmondson (2015) 549; Goldschmidt (2019) 178; Hubbard (2014) 95; Talbert (1984) 439
78. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Vespasian, Lex de imperio of

 Found in books: Augoustakis (2014) 160; Verhagen (2022) 160
79. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cicero, De finibus • Dialogus de oratoribus • Lucian, De Domo • Tullius Cicero, M., and the De Finibus • Tullius Cicero, M., and the De Inventione • lieu(x) de mémoire

 Found in books: Nuno et al (2021) 45; Poulsen and Jönsson (2021) 183; Rutledge (2012) 9, 82, 86; Shannon-Henderson (2019) 187
80. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Quintilian, De causis corruptae eloquentiae

 Found in books: Keeline (2018) 240; König and Whitton (2018) 41
81. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine, De Musica • Tullius Cicero, M., and the De Finibus

 Found in books: Pollmann and Vessey (2007) 150; Rutledge (2012) 84
82. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • De architectura, and Greek knowledge • Lucian, De Domo • Tullius Cicero, M. (Cicero), bodily conceptions in De re publica • lex de imperio Vespasiani

 Found in books: Eidinow and Driediger-Murphy (2019) 145; Oksanish (2019) 47; Rutledge (2012) 9; Walters (2020) 22
83. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Lucian, De mercede conductis

 Found in books: Konig and Wiater (2022) 116; König and Wiater (2022) 116
84. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus, de uita sua • Lex Licinia de modo agrorum • Senatus Consultum de Cn. Pisone Patre • senatus consultum, de agro Pergameno

 Found in books: Dignas (2002) 115; Poulsen and Jönsson (2021) 246; Santangelo (2013) 237; Viglietti and Gildenhard (2020) 217
85. Cassius Dio, Roman History, 45.7.1-45.7.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • De Re Publica (Cicero) • Octavian, de uita sua

 Found in books: Green (2014) 157, 162; Santangelo (2013) 248, 251


45.7.1. 2. \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.,3. \xa0A\xa0rumour accordingly got abroad and it seemed likely that something unusual would take place. This belief was due particularly to the circumstance that once, when Octavius wished to speak with Antony in court about something, from an elevated and conspicuous place, as he had been wont to do in his father's lifetime, Antony would not permit it, but caused his lictors to drag him down and drive him out. \xa0All were exceedingly vexed, especially as Caesar, with a view to casting odium upon his rival and attracting the multitude, would no longer even frequent the Forum. So Antony became alarmed, and in conversation with the bystanders one day remarked that he harboured no anger against Caesar, but on the contrary owed him good-will, and was ready to end all suspicion." '45.7.2. \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.'". None
86. Lucian, The Syrian Goddess, 2, 35, 49 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • De Dea Syria [Lucian] • Lucian, De Dea Syria • Lucian, On the Syrian Goddess (De Dea Syria)

 Found in books: Eidinow and Kindt (2015) 15; Elsner (2007) 18, 21, 246, 247, 250; Gaifman (2012) 87, 110


2. The first men on earth to receive knowledge of the gods, and to build temples and shrines and to summon meetings for religious observances are said to have been the Egyptians. They were the first, too, to take cognizance of holy names, and to repeat sacred traditions. Not long after them the Assyrians heard from the Egyptians their doctrines as to the gods, and they reared temples and shrines: in these they placed statues and images.'
35. Behind this throne stands an effigy of Apollo of an unusual character. All other sculptors think of Apollo as a youth, and represent him in the flower of his age. These artificers alone exhibit the Apollo of their statuary as bearded. They justify their action, and criticise the Greeks and others who set up Apollo as a boy, and appease him in that guise. Their reason is that it is a mark of ignorance to assign imperfect forms to the gods, and they look on youth as imperfection. They have also introduced another strange novelty in sculpture: they, and they alone, represent Apollo as robed.
49. The greatest of the festivals that they celebrate is that held in the opening of spring; some call this the Pyre, others the Lamp. On this occasion the sacrifice is performed in this way. They cut down tall trees and set them up in the court; then they bring goats and sheep and cattle and hang them living to the trees; they add to these birds and garments and gold and silver work. After all is finished, they carry the gods around the trees and set fire under; in a moment all is in a blaze. To this solemn rite a great multitude flocks from Syria and all the regions around. Each brings his own god and the statues which each has of his own gods. '. None
87. Lucian, Essays In Portraiture, 9 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Lucian, De mercede conductis

 Found in books: Konig and Wiater (2022) 117; König and Wiater (2022) 117


9. So far we may trust our sculptors and painters and poets: but for her crowning glory, for the grace —nay, the choir of Graces and Loves that encircle her — who shall portray them?Poly. This was no earthly vision, Lycinus; surely she must have dropped from the clouds.— And what was she doing?Ly. In her hands was an open scroll; half read (so I surmised) and half to be read. As she passed, she was making some remark to one of her company; what it was I did not catch. But when she smiled, ah! then, Polystratus, I beheld teeth whose whiteness, whose unbroken regularity, who shall describe? Imagine a lovely necklace of gleaming pearls, all of asize; and imagine those dazzling rows set off by ruby lips. In that glimpse, I realized what Homer meant by his ‘carven ivory.’ Other women’s teeth differ in size; or they project; or there are gaps: here, all was equality and evenness; pearl joined to pearl in unbroken line. Oh, ’twas a wondrous sight, of beauty more than human.''. None
88. Pliny The Younger, Letters, 6.31.4-6.31.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • lex Iulia de adulteriis • lex Julia de adulteriis coercendis, enforcement

 Found in books: Huebner and Laes (2019) 110, 111; Phang (2001) 216


6.31.4. To Cornelianus. I was greatly delighted when our Emperor sent for me to Centum Cellae - for that is the name of the place - to act as a member of his Council. For what could be more gratifying than to be privileged to witness the justice, dignity, and charming manners of the Emperor in his country retreat, where he allows these qualities the freest play? There were a variety of cases to be heard, and they were of a kind to bring out the virtues of the judge in different ways and forms. Claudius Aristo, the leading citizen at Ephesus, a man of great generosity, and who had won popularity by innocent means, pleaded his own case. His popularity had made people envious of him, and some of his enemies, who were utterly unlike him in character, had suborned a man to lay information against him. So he was acquitted, and his reputation vindicated. On the following day was taken the case of Galitta, who was accused of adultery. She was the wife of a military tribune, who was about to stand for public office, and she had compromised her own reputation and her husband\'s by intriguing with a centurion. The husband had reported the matter to the consular legate, and the latter had reported it to Caesar. After carefully examining the proofs, the Emperor degraded the centurion, and even banished him. Still the punishment was not complete, for adultery is an offence in which two perils are necessarily concerned, but the husband\'s affection for his wife, whom he allowed to remain in his house even I after discovering her adultery - content as it were to have trot his rival out of the way - led him to delay the prosecution, in spite of the scandal to which his forbearance gave rise. He was summoned to carry the charge through, and did so against his will. However, it was necessary that she should be condemned, even though her accuser did not wish her to be, and she was declared guilty, and sentenced to the punishment inflicted by the Julian Law. * Caesar affixed to the sentence both the name of the centurion and a statement of the rules of military discipline on the point, lest people should think that he reserved the right to hear all such cases himself. On the third day began the inquiry into the will of Julius Tiro, a case which had been greatly talked about, and had given rise to conflicting reports, inasmuch as it was known that the will was genuine in part, and in part a forgery. The accused were Sempronius Senecio, a Roman knight, and Eurythmus, one of Caesar\'s freedmen and agents. When the Emperor was in Dacia, the heirs had written a joint letter, asking him to undertake an inquiry into the will, and he had consented. On his return he appointed a day, and when some of the heirs were in favour of letting the accusation drop, as though out of consideration for Eurythmus, he very finely said, "Eurythmus is not Polyclitus, and I am not Nero." ** Yet at their request he favoured them with a postponement, and when the day had at length arrived, he took his seat to hear the case. On the side of the heirs only two put in an appearance, and they demanded that as all had joined in the accusation, they should all be forced to go on with the action, or else that they too should be allowed to withdraw. Caesar spoke with great gravity and moderation, and when the advocate for Senecio and Eurythmus remarked that the accused would be left open to suspicion unless they were heard in their own behalf, he said, "I don\'t care whether they are left open to suspicion or not, I certainly am myself." Then turning to us, he said You see in what a strictly honourable and arduous manner we spent our days, though they were followed by the most agreeable relaxations. Every day we were summoned to dine with the Emperor, and modest dinners they were for one of his imperial position. Sometimes we listened to entertainers, sometimes we had delightful conversations lasting far into the night. On the last day, just as we were setting out, Caesar sent us parting presents, such is his thoughtfulness and courtesy. As for myself, I delighted in the importance of the cases heard, in the honour of being summoned to the Council, and in the charm and simplicity of his mode of life, while I was equally pleased with the place itself. The villa, which is exquisitely beautiful, is surrounded by meadows of the richest green; it abuts on the sea-shore, in the bight of which a harbour is being hastily formed, the left arm having been strengthened by masonry of great solidity, while the right is now in course of construction. In the mouth of the harbour an island rises out of the sea, which by its position breaks the force of the waves that are carried in by the wind, and affords a safe passage to ships on either side. The island has been artificially constructed, and is not a natural formation, for a broad barge brings up a number of immense stones, which are thrown into the water, one on top of the other, and these are kept in position by their own weight, and gradually become built up into a sort of breakwater. The ridge of stones already overtops the surface, and when the waves strike upon it, it breaks them into spray and throws them to a great height. That causes a loud-resounding roar, and the sea all round is white with foam. Subsequently concrete will be added to the stones, to give it the appearance of a natural island as time goes on. This harbour will be called - and indeed it already is called - after the name of its constructor, and it will prove a haven of the greatest value, inasmuch as there is a long stretch of shore which has no harbour, and the sailors will use this as a place of refuge. Farewell. 0 6.31.6. To Cornelianus. I was greatly delighted when our Emperor sent for me to Centum Cellae - for that is the name of the place - to act as a member of his Council. For what could be more gratifying than to be privileged to witness the justice, dignity, and charming manners of the Emperor in his country retreat, where he allows these qualities the freest play? There were a variety of cases to be heard, and they were of a kind to bring out the virtues of the judge in different ways and forms. Claudius Aristo, the leading citizen at Ephesus, a man of great generosity, and who had won popularity by innocent means, pleaded his own case. His popularity had made people envious of him, and some of his enemies, who were utterly unlike him in character, had suborned a man to lay information against him. So he was acquitted, and his reputation vindicated. On the following day was taken the case of Galitta, who was accused of adultery. She was the wife of a military tribune, who was about to stand for public office, and she had compromised her own reputation and her husband\'s by intriguing with a centurion. The husband had reported the matter to the consular legate, and the latter had reported it to Caesar. After carefully examining the proofs, the Emperor degraded the centurion, and even banished him. Still the punishment was not complete, for adultery is an offence in which two perils are necessarily concerned, but the husband\'s affection for his wife, whom he allowed to remain in his house even I after discovering her adultery - content as it were to have trot his rival out of the way - led him to delay the prosecution, in spite of the scandal to which his forbearance gave rise. He was summoned to carry the charge through, and did so against his will. However, it was necessary that she should be condemned, even though her accuser did not wish her to be, and she was declared guilty, and sentenced to the punishment inflicted by the Julian Law. * Caesar affixed to the sentence both the name of the centurion and a statement of the rules of military discipline on the point, lest people should think that he reserved the right to hear all such cases himself. On the third day began the inquiry into the will of Julius Tiro, a case which had been greatly talked about, and had given rise to conflicting reports, inasmuch as it was known that the will was genuine in part, and in part a forgery. The accused were Sempronius Senecio, a Roman knight, and Eurythmus, one of Caesar\'s freedmen and agents. When the Emperor was in Dacia, the heirs had written a joint letter, asking him to undertake an inquiry into the will, and he had consented. On his return he appointed a day, and when some of the heirs were in favour of letting the accusation drop, as though out of consideration for Eurythmus, he very finely said, "Eurythmus is not Polyclitus, and I am not Nero." ** Yet at their request he favoured them with a postponement, and when the day had at length arrived, he took his seat to hear the case. On the side of the heirs only two put in an appearance, and they demanded that as all had joined in the accusation, they should all be forced to go on with the action, or else that they too should be allowed to withdraw. Caesar spoke with great gravity and moderation, and when the advocate for Senecio and Eurythmus remarked that the accused would be left open to suspicion unless they were heard in their own behalf, he said, "I don\'t care whether they are left open to suspicion or not, I certainly am myself." Then turning to us, he said You see in what a strictly honourable and arduous manner we spent our days, though they were followed by the most agreeable relaxations. Every day we were summoned to dine with the Emperor, and modest dinners they were for one of his imperial position. Sometimes we listened to entertainers, sometimes we had delightful conversations lasting far into the night. On the last day, just as we were setting out, Caesar sent us parting presents, such is his thoughtfulness and courtesy. As for myself, I delighted in the importance of the cases heard, in the honour of being summoned to the Council, and in the charm and simplicity of his mode of life, while I was equally pleased with the place itself. The villa, which is exquisitely beautiful, is surrounded by meadows of the richest green; it abuts on the sea-shore, in the bight of which a harbour is being hastily formed, the left arm having been strengthened by masonry of great solidity, while the right is now in course of construction. In the mouth of the harbour an island rises out of the sea, which by its position breaks the force of the waves that are carried in by the wind, and affords a safe passage to ships on either side. The island has been artificially constructed, and is not a natural formation, for a broad barge brings up a number of immense stones, which are thrown into the water, one on top of the other, and these are kept in position by their own weight, and gradually become built up into a sort of breakwater. The ridge of stones already overtops the surface, and when the waves strike upon it, it breaks them into spray and throws them to a great height. That causes a loud-resounding roar, and the sea all round is white with foam. Subsequently concrete will be added to the stones, to give it the appearance of a natural island as time goes on. This harbour will be called - and indeed it already is called - after the name of its constructor, and it will prove a haven of the greatest value, inasmuch as there is a long stretch of shore which has no harbour, and the sailors will use this as a place of refuge. Farewell. 0 ''. None
89. Tertullian, Apology, 40.1-40.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Lucian, de Morte Peregrini • Porphyry, Philosophia ex Oraculis, De Regressu Animae

 Found in books: Pinheiro Bierl and Beck (2013) 153; Simmons(1995) 10


40.1. On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry is, Away with the Christians to the lion! What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned - before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where - I do not say were Christians, those despisers of your gods - but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrha were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give - you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cann counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed - created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed - full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy - offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds - God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities - touch God's heart - and when we have extorted divine compassion, why, Jupiter gets all the honour! " "40.2. On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry is, Away with the Christians to the lion! What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned - before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where - I do not say were Christians, those despisers of your gods - but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrha were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give - you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cann counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed - created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed - full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy - offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds - God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities - touch God's heart - and when we have extorted divine compassion, why, Jupiter gets all the honour! "". None
90. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 230, 236; Wardy and Warren (2018) 230, 236
91. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Nemesius, De natura hominis • Ps.-Plutarch, De fato • Ps.-Plutarchus, De fato

 Found in books: Hoenig (2018) 199; Pinheiro et al (2015) 37
92. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cervantes, Miguel de, Don Quixote • De Filippo, J.G. • Pins, Jean de • de Certeau, Michel

 Found in books: Fabre-Serris et al (2021) 223; Pinheiro et al (2015) 86, 99; Pinheiro et al (2018) 222, 226
93. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Apicius, De Re Coquinaria • Cato the Elder, De Agri Cultura • Plutarch, De Iside et Osiride

 Found in books: McGowan (1999) 42; Nuno et al (2021) 408
94. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristotle, De anima • Aristotle, [De mundo] • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 198; Erler et al (2021) 166; Gerson and Wilberding (2022) 211; Wardy and Warren (2018) 198
95. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • lex de imperio • lex de imperio Vespasiani

 Found in books: Ando (2013) 155; Tuori (2016) 174
96. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Lucian, De mercede conductis

 Found in books: Konig and Wiater (2022) 117; König and Wiater (2022) 117
97. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Pesikta de Rav Kahana • Pesikta de-Rav Kahana, on haftarot of rebuke • Pesikta de-Rav Kahana, rebuke, haftarot of • rabbinic Judaism, Pesikta de-Rav Kahana and

 Found in books: Rosen-Zvi (2012) 252; Stern (2004) 20, 23


31b. ראש חדש אב שחל להיות בשבת מפטירין (ישעיהו א, יד) חדשיכם ומועדיכם שנאה נפשי היו עלי לטורח מאי היו עלי לטורח אמר הקב"ה לא דיין להם לישראל שחוטאין לפני אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהם,בתשעה באב גופיה מאי מפטרינן אמר רב (ישעיהו א, כא) איכה היתה לזונה מקרא מאי תניא אחרים אומרים (ויקרא כו, יד) ואם לא תשמעו לי ר\' נתן בר יוסף אומר (במדבר יד, יא) עד אנה ינאצוני העם הזה ויש אומרים (במדבר יד, כז) עד מתי לעדה הרעה הזאת אמר אביי האידנא נהוג עלמא למיקרי (דברים ד, כה) כי תוליד בנים ומפטירין (ירמיהו ח, יג) אסוף אסיפם:,במעמדות במעשה בראשית וכו\': מנהני מילי א"ר אמי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי,וכתיב (בראשית טו, ב) ויאמר ה\' אלהים במה אדע כי אירשנה אמר אברהם לפני הקב"ה רבש"ע שמא ח"ו ישראל חוטאים לפניך ואתה עושה להם כדור המבול וכדור הפלגה אמר לו לאו,אמר לפניו רבש"ע במה אדע אמר לו קחה לי עגלה משולשת וגו\' אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות כל זמן שקוראין בהן מעלה אני עליהן כאילו מקריבין לפני קרבן ומוחל אני על כל עונותיהם:,בתעניות ברכות וקללות ואין מפסיקין בקללות: מה"מ אמר ר\' חייא בר גמדא אמר רבי אסי דאמר קרא (משלי ג, יא) מוסר ה\' בני אל תמאס,ריש לקיש אמר לפי שאין אומרים ברכה על הפורענות אלא היכי עביד תנא כשהוא מתחיל מתחיל בפסוק שלפניהם וכשהוא מסיים מסיים בפסוק שלאחריהן,אמר אביי לא שנו אלא בקללות שבתורת כהנים אבל קללות שבמשנה תורה פוסק מאי טעמא הללו בלשון רבים אמורות ומשה מפי הגבורה אמרן והללו בלשון יחיד אמורות ומשה מפי עצמו אמרן,לוי בר בוטי הוה קרי וקא מגמגם קמיה דרב הונא בארורי אמר לו אכנפשך לא שנו אלא קללות שבתורת כהנים אבל שבמשנה תורה פוסק,תניא ר\' שמעון בן אלעזר אומר עזרא תיקן להן לישראל שיהו קורין קללות שבתורת כהנים קודם עצרת ושבמשנה תורה קודם ר"ה מאי טעמא אמר אביי ואיתימא ריש לקיש כדי שתכלה השנה וקללותיה,בשלמא שבמשנה תורה איכא כדי שתכלה שנה וקללותיה אלא שבתורת כהנים אטו עצרת ראש השנה היא אין עצרת נמי ראש השנה היא דתנן ובעצרת על פירות האילן,תניא רבי שמעון בן אלעזר אומר אם יאמרו לך זקנים סתור וילדים בנה סתור ואל תבנה מפני שסתירת זקנים בנין ובנין נערים סתירה וסימן לדבר (מלכים א יב, כא) רחבעם בן שלמה,ת"ר מקום שמפסיקין בשבת שחרית שם קורין במנחה במנחה שם קורין בשני בשני שם קורין בחמישי בחמישי שם קורין לשבת הבאה דברי ר\' מאיר ר\' יהודה אומר מקום שמפסיקין בשבת שחרית שם קורין במנחה ובשני ובחמישי ולשבת הבאה,אמר רבי זירא הלכה מקום שמפסיקין בשבת שחרית שם קורין במנחה ובשני ובחמישי ולשבת הבאה ולימא הלכה כרבי יהודה''. None		31b. When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse “Your New Moons and your Festivals, My soul hated; they were a burden to Me” (Isaiah 1:14). The Gemara asks: What is the meaning of: “They were a burden to Me”? The Gemara explains: The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but in addition, they burden Me to reconsider what harsh decree I shall bring upon them, for they are petitioning Me to annul those decrees.,The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse “How did the faithful city become a harlot?” (Isaiah 1:21). The Gemara asks: What Torah portion do they read? It is taught in a baraita that others say: They read the portion containing the verse “But if you will not hearken to me” (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: “How long will this people provoke me?” (Numbers 14:11). And some say: They read the portion containing the verse: “How long shall I bear with this evil congregation?” (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of “When you shall beget children” (Deuteronomy 4:25–40), and they read as the haftara the portion of “I will utterly consume them” (Jeremiah 8:13–9:23).,§ The mishna states: In the non-priestly watches they read the act of Creation. The Gemara asks: From where are these matters derived, i.e., why do they read the account of Creation? Rabbi Ami said: To allude to the fact that were it not for the non-priestly watches, heaven and earth would not endure, as it is stated: “Were it not for My covet day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25). God’s covet is referring to the offerings sacrificed in the Temple, which sustain the world.,And with regard to Abraham it is written: “And he said, O Lord God, by what shall I know that I shall inherit it?” (Genesis 15:8). Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as You did to the generation of the Flood and as You did to the generation of the Dispersion, i.e., You will completely destroy them? God said to him: No, I will not do that.,Abraham then said before Him: Master of the Universe: “By what shall I know this?” God said to him: “Take Me a heifer of three years old” (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham said before Him: Master of the Universe, this works out well when the Temple is standing and offerings can be brought to achieve atonement, but when the Temple will no longer be standing, what will become of them? God said to him: I have already established for them the order of offerings, i.e., the verses of the Torah pertaining to the halakhot of the offerings. Whenever they read those portions, I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities.,§ The mishna states: On fast days the congregation reads the portion of blessings and curses (Leviticus, chapter 16), and one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. The Gemara asks: From where are these matters derived? Why does one not interrupt the reading of the curses? Rabbi Ḥiyya bar Gamda said that Rabbi Asi said: For the verse states: “My son, do not despise the chastening of the Lord, nor be weary of His correction” (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.,Reish Lakish said a different answer: It is because one does not say a blessing over a calamity. If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? It is taught in a baraita: When one begins the reading, one begins with the verse before the curses, and when one concludes the reading, one concludes with the verse after them. In this way, neither the blessing before the reading nor after it relates directly to verses of calamity.,Abaye said: They taught this only with regard to the curses that are recorded in Leviticus, but with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them. What is the reason for this distinction? These curses in Leviticus are stated in the plural, and Moses pronounced them from the mouth of the Almighty. As such, they are more severe. However, these curses in Deuteronomy are stated in the singular, and Moses said them on his own, like the rest of the book of Deuteronomy. They are therefore less harsh and may be interrupted.,It was related that Levi bar Buti was once reading the portion of the curses before Rav Huna, and he was stammering in his reading, as it was difficult for him to utter such harsh pronouncements. Rav Huna said to him: If you wish, you may stop where you are and a different reader will continue, for they taught one may not have two people read the curses only with regard to the curses that are recorded in Leviticus. But with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them.,It is taught in a baraita: Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read the portion of the curses that are recorded in Leviticus before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana. The Gemara asks: What is the reason for this? Abaye said, and some say that it was Reish Lakish who said: In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses.,The Gemara asks: Granted, with regard to the curses that are recorded in Deuteronomy, there is relevance to the reason: In order that the year may conclude together with its curses, for Rosh HaShana is clearly the beginning of a new year. However, with regard to the curses that are recorded in Leviticus, what relevance does that reason have? Is that to say Shavuot is a new year? The Gemara answers: Yes, indeed, Shavuot is also a new year, as we learned in a mishna (Rosh HaShana 16a): And on Shavuot, divine judgment is made concerning the fruit of the trees, which indicates that Shavuot also has the status of a new year.,It is taught in a baraita: Rabbi Shimon ben Elazar says: If old men say to you: Demolish, and children say to you: Build, then demolish and do not build, because the demolishing of old men is ultimately as constructive as building, despite the fact that it appears destructive, and the building of children is as destructive as demolishing. An indication of this matter is Rehoboam, son of Solomon. He ignored the advice of the Elders and did not lower himself before his people, which ultimately led to the people rebelling against him.,The Sages taught in a baraita: With regard to the place in the Torah where the congregation concludes the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. Where they conclude in the afternoon service on Shabbat, from there they continue to read on Monday morning. Where they conclude on Monday, from there they continue to read on Thursday morning. Where they conclude on Thursday, from there they continue to read on the coming Shabbat. This is the statement of Rabbi Meir. Rabbi Yehuda says: With regard to the place in the Torah where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat.,The Gemara notes that Rabbi Zeira said: The halakha is that with regard to the place where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat. The Gemara asks: If so, let him simply say: The halakha is in accordance with the opinion of Rabbi Yehuda. Why did he have to explicitly state the whole halakha?''. None
98. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Tanna de Vey Eliyahu • audience, of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 354; Lieber (2014) 165


109a. מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים הוא,כי מטא לההוא דיורא בעא למיבת אמרי ליה מאי איכא בהדך אמר להו קא מובילנא כרגא לקיסר קמו בליליא שרינהו לסיפטיה ושקלו כל דהוה גביה ומלנהו עפרא כי מטא להתם אישתכח עפרא אמר אחוכי קא מחייכי בי יהודאי אפקוהו למקטליה אמר גם זו לטובה אתא אליהו ואידמי להו כחד מינייהו אמר להו דילמא האי עפרא מעפרא דאברהם אבינו הוא דהוה שדי עפרא הוו חרבי גילי הוו גירי בדוק ואשכחו הכי,הוה מחוזא דלא הוו קא יכלי ליה למיכבשיה שדו מההוא עפרא עליה וכבשוה עיילוהו לבי גנזא אמרי שקול דניחא לך מלייה לסיפטא דהבא כי הדר אתא אמרו ליה הנך דיורי מאי אמטית לבי מלכא אמר להו מאי דשקלי מהכא אמטאי להתם שקלי אינהו אמטו להתם קטלינהו להנך דיורי:,דור הפלגה אין להם חלק לעולם הבא וכו\': מאי עבוד אמרי דבי רבי שילא נבנה מגדל ונעלה לרקיע ונכה אותו בקרדומות כדי שיזובו מימיו מחכו עלה במערבא א"כ ליבנו אחד בטורא,(אלא) א"ר ירמיה בר אלעזר נחלקו לג\' כיתות אחת אומרת נעלה ונשב שם ואחת אומרת נעלה ונעבוד עבודת כוכבים ואחת אומרת נעלה ונעשה מלחמה זו שאומרת נעלה ונשב שם הפיצם ה\' וזו שאומרת נעלה ונעשה מלחמה נעשו קופים ורוחות ושידים ולילין וזו שאומרת נעלה ונעבוד עבודת כוכבים (בראשית יא, ט) כי שם בלל ה\' שפת כל הארץ,תניא רבי נתן אומר כולם לשם עבודת כוכבים נתכוונו כתיב הכא (בראשית יא, ד) נעשה לנו שם וכתיב התם (שמות כג, יג) ושם אלהים אחרים לא תזכירו מה להלן עבודת כוכבים אף כאן עבודת כוכבים,אמר רבי יוחנן מגדל שליש נשרף שליש נבלע שליש קיים אמר רב אויר מגדל משכח אמר רב יוסף בבל ובורסיף סימן רע לתורה מאי בורסיף אמר ר\' אסי בור שאפי:,אנשי סדום אין להם חלק לעולם הבא וכו\': ת"ר אנשי סדום אין להן חלק לעולם הבא שנאמר (בראשית יג, יג) ואנשי סדום רעים וחטאים לה\' מאד רעים בעוה"ז וחטאים לעולם הבא,אמר רב יהודה רעים בגופן וחטאים בממונם רעים בגופן דכתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים וחטאים בממונם דכתיב (דברים טו, ט) והיה בך חטא לה\' זו ברכת השם מאד שמתכוונים וחוטאים,במתניתא תנא רעים בממונם וחטאים בגופן רעים בממונם דכתיב (דברים טו, ט) ורעה עינך באחיך האביון וחטאים בגופן דכתיב (בראשית לט, ט) וחטאתי לאלהים לה\' זו ברכת השם מאד זו שפיכות דמים שנאמר (מלכים ב כא, טז) גם דם נקי שפך מנשה (בירושלים) הרבה מאד וגו\',ת"ר אנשי סדום לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כח, ה) ארץ ממנה יצא לחם ותחתיה נהפך כמו אש מקום ספיר אבניה ועפרות זהב לו נתיב לא ידעו עיט ולא שזפתו עין איה לא הדריכוהו בני שחץ לא עדה עליו שחל,אמרו וכי מאחר שארץ ממנה יצא לחם ועפרות זהב לו למה לנו עוברי דרכים שאין באים אלינו אלא לחסרינו מממוננו בואו ונשכח תורת רגל מארצנו שנאמר (איוב כח, ד) פרץ נחל מעם גר הנשכחים מני רגל דלו מאנוש נעו,דרש רבא מאי דכתיב (תהלים סב, ד) עד אנה תהותתו על איש תרצחו כולכם כקיר נטוי גדר הדחויה מלמד שהיו נותנין עיניהן בבעלי ממון ומושיבין אותו אצל קיר נטוי ודוחין אותו עליו ובאים ונוטלין את ממונו,דרש רבא מאי דכתיב (איוב כד, טז) חתר בחשך בתים יומם חתמו למו לא (ראו) ידעו אור מלמד שהיו נותנים עיניהם בבעלי ממון ומפקידים אצלו אפרסמון ומניחים אותו בבית גנזיהם לערב באים ומריחין אותו ככלב שנא\' (תהלים נט, ז) ישובו לערב יהמו ככלב ויסובבו עיר ובאים וחותרים שם ונוטלין אותו ממון,(איוב כד, י) ערום הלכו מבלי לבוש ואין כסות בקרה חמור יתומים ינהגו יחבלו שור אלמנה גבולות ישיגו עדר גזלו וירעו (איוב כא, לב) והוא לקברות יובל ועל גדיש ישקוד,דרש ר\' יוסי בציפורי אחתרין ההיא ליליא תלת מאה מחתרתא בציפורי אתו וקא מצערי ליה אמרו ליה יהבית אורחיה לגנבי אמר להו מי הוה ידענא דאתו גנבי כי קא נח נפשיה דרבי יוסי שפעי מרזבי דציפורי דמא,אמרי דאית ליה חד תורא מרעי חד יומא דלית ליה לירעי תרי יומי ההוא יתמא בר ארמלתא הבו ליה תורי למרעיה אזל שקלינהו וקטלינהו אמר להו''. None		109a. whom shall we send the gift? They decided: We will send it with Naḥum of Gam Zo, as he is experienced in miracles.,When he reached a certain lodging, he sought to sleep there. The residents of that lodging said to him: What do you have with you? Naḥum said to them: I am taking the head tax to the emperor. They rose in the night, opened his chest and took everything that was in it, and then filled the chest with dirt. When he arrived there, in Rome, earth was discovered in the chest. The emperor said: The Jews are mocking me by giving me this gift. They took Naḥum out to kill him. Naḥum said: This too is for the best. Elijah the prophet came and appeared to them as one of Naḥum’s traveling party. Elijah said to them: Perhaps this earth is from the earth of Abraham our forefather, who would throw dust and it became swords, and who would throw straw and it became arrows. They examined the dust and discovered that it was indeed the dust of Abraham.,There was a province that the Romans were unable to conquer. They threw some of this earth upon that province and they conquered it. In appreciation for the gift that Naḥum of Gam Zo had brought on behalf of the Jewish people, they brought him into the treasury and said: Take that which is preferable to you. He filled his chest with gold. When he returned to that lodging, those residents said to him: What did you bring to the king’s palace? Naḥum said to them: What I took from here, I brought to there. The residents concluded that the earth with which they had filled the chest had miraculous properties. They took earth and brought it to the emperor. Once the Romans discovered that the earth was ineffective in battle, they executed those residents.,§ The mishna teaches that the members of the generation of the dispersion have no share in the World-to-Come. The Gemara asks: What sin did they perform? Their sin is not explicitly delineated in the Torah. The school of Rabbi Sheila say that the builders of the Tower of Babel said: We will build a tower and ascend to heaven, and we will strike it with axes so that its waters will flow. They laughed at this explanation in the West, Eretz Yisrael, and asked: If that was their objective, let them build a tower on a mountain; why did they build it specifically in a valley (see Genesis 11:2)?,Rather, Rabbi Yirmeya bar Elazar says: They divided into three factions; one said: Let us ascend to the top of the tower and dwell there. And one said: Let us ascend to the top of the tower and engage in idol worship. And one said: Let us ascend to the top of the tower and wage war. With regard to that faction that said: Let us ascend to the top of the tower and dwell there, God dispersed them. And that faction that said: Let us ascend to the top of the tower and wage war, became apes, and spirits, and demons, and female demons. And with regard to that faction that said: Let us ascend to the top of the tower and engage in idol wor-ship, it is written: “Because there the Lord confounded the language of all the earth” (Genesis 11:9).,It is taught in a baraita: Rabbi Natan says: All of those factions intended to build the tower for the sake of idol worship. It is written here: “And let us make a name for us” (Genesis 11:4), and it is written there: “And make no mention of the name of the other gods” (Exodus 23:13). Just as there, the connotation of “name” is idol worship, so too here, the connotation of “name” is idol worship.,Rabbi Yoḥa says: The uppermost third of the tower was burned, the lowermost third of the tower was swallowed into the earth, and the middle third remained intact. Rav says: The atmosphere of the tower causes forgetfulness; anyone who goes there forgets what he has learned. As a result of the building of the tower, forgetting was introduced into the world. Rav Yosef says: Babylonia and the adjacent place, Bursif, are each a bad omen for Torah, i.e., they cause one to forget his knowledge. The Gemara asks: What is the meaning of Bursif? Rabbi Asi says: It is an abbreviation of empty pit bor shafi.,§ The mishna teaches: The people of Sodom have no share in the World-to-Come. The Sages taught: The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come.,Rav Yehuda says: “Wicked” is referring to sins they committed with their bodies; “and sinners” is referring to sins they committed with their money. “Wicked” is referring to sins they committed with their bodies, as it is written with regard to Joseph and the wife of Potiphar: “And how can I do this great wickedness, and sin against God” (Genesis 39:9). “And sinners” is referring to sins they committed with their money, as it is written: “And your eye is wicked against your poor brother, and you give him nothing…for it shall be reckoned to you as a sin” (Deuteronomy 15:9). “Before the Lord”; this is referring to blessing, a euphemism for cursing, God. “Exceedingly” means that they had intent and sinned and did not sin unwittingly or driven by lust.,It was taught in a baraita: “Wicked” is referring to sins they committed with their money; “and sinners” is referring to sins they committed with their bodies. “Wicked” is referring to sins they committed with their money, as it is written: “And your eye is wicked against your poor brother and you give him nothing” (Deuteronomy 15:9). “And sinners” is referring to sins they committed with their bodies, as it is written with regard to Joseph and the wife of Potiphar: “And sin against God” (Genesis 39:9). “Before the Lord”; this is referring to blessing, a euphemism for cursing, God. “Exceedingly meod ” is referring to bloodshed, as it is stated: “Moreover Manasseh shed very meod much blood” (II\xa0Kings 21:16).,The Sages taught: The people of Sodom became haughty and sinned due only to the excessive goodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them, indicating that goodness? “As for the earth, out of it comes bread, and underneath it is turned up as it were by fire. Its stones are the place of sapphires, and it has dust of gold. That path no bird of prey knows, neither has the falcon’s eye seen it. The proud beasts have not trodden it, nor has the lion passed thereby” (Job 28:5–8). The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He puts forth His hand upon the flinty rock; He overturns the mountains by the roots” (Job 28:9).,The people of Sodom said: Since we live in a land from which bread comes and has the dust of gold, we have everything that we need. Why do we need travelers, as they come only to divest us of our property? Come, let us cause the proper treatment of travelers to be forgotten from our land, as it is stated: “He breaks open a watercourse in a place far from inhabitants, forgotten by pedestrians, they are dried up, they have moved away from men” (Job 28:4).,Rava taught: What is the meaning of that which is written: “How long will you seek to overwhelm a man? You will all be murdered like a leaning wall or a tottering fence” (Psalms 62:4)? This teaches that the people of Sodom set their sights on property owners. They would take one and place him alongside an inclined, flimsy wall that was about to fall, and push it upon him to kill him, and then they would come and take his property.,Rava taught: What is the meaning of that which is written: “In the dark they dig through houses; by day they shut themselves up; they know not the light” (Job 24:16)? This teaches that they would set their sights on property owners. They would take one and they would give him balsam, whose smell diffuses, and the property owner would place it in his treasury. In the evening, the people of Sodom would come and sniff it out like a dog and discover the location of the property owner’s treasury, as it is stated: “They return at evening; they howl like a dog, and go round about the city” (Psalms 59:7). And after discovering the location they would come and dig there, and they would take that property.,The Gemara cites verses that allude to the practices of the people of Sodom: “They lie at night naked without clothing, and they have no covering in the cold” (Job 24:7). And likewise: “They drive away the donkey of the fatherless; they take the widow’s ox as a pledge” (Job 24:3). And likewise: “They trespass; they violently steal flocks and graze them” (Job 24:2). And likewise: “For he is brought to the grave, and watch is kept over his tomb” (Job 21:32).,Rabbi Yosei taught in Tzippori the methods of theft employed in Sodom. That night three hundred tunnels were excavated in Tzippori in order to employ those methods. Homeowners came and harassed him; they said to him: You have given a way for thieves to steal. Rabbi Yosei said to them: Did I know that thieves would come as a result of my lecture? The Gemara relates: When Rabbi Yosei died, the gutters of Tzippori miraculously overflowed with blood as a sign of his death.,The people of Sodom would say: Anyone who has one ox shall herd the city’s oxen for one day. Anyone who does not have any oxen shall herd the city’s oxen for two days. The Gemara relates: They gave oxen to a certain orphan, son of a widow, to herd. He went and took them and killed them. The orphan said to the people of Sodom:''. None
99. Diogenes Laertius, Lives of The Philosophers, 1.16, 10.122-10.135 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • De Lacy, P. • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 10, 230; Long (2006) 204; Wardy and Warren (2018) 10, 230


10.122. Let no one be slow to seek wisdom when he is young nor weary in the search thereof when he is grown old. For no age is too early or too late for the health of the soul. And to say that the season for studying philosophy has not yet come, or that it is past and gone, is like saying that the season for happiness is not yet or that it is now no more. Therefore, both old and young ought to seek wisdom, the former in order that, as age comes over him, he may be young in good things because of the grace of what has been, and the latter in order that, while he is young, he may at the same time be old, because he has no fear of the things which are to come. So we must exercise ourselves in the things which bring happiness, since, if that be present, we have everything, and, if that be absent, all our actions are directed toward attaining it. 10.123. Those things which without ceasing I have declared unto thee, those do, and exercise thyself therein, holding them to be the elements of right life. First believe that God is a living being immortal and blessed, according to the notion of a god indicated by the common sense of mankind; and so believing, thou shalt not affirm of him aught that is foreign to his immortality or that agrees not with blessedness, but shalt believe about him whatever may uphold both his blessedness and his immortality. For verily there are gods, and the knowledge of them is manifest; but they are not such as the multitude believe, seeing that men do not steadfastly maintain the notions they form respecting them. Not the man who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them is truly impious. 10.124. For the utterances of the multitude about the gods are not true preconceptions but false assumptions; hence it is that the greatest evils happen to the wicked and the greatest blessings happen to the good from the hand of the gods, seeing that they are always favourable to their own good qualities and take pleasure in men like unto themselves, but reject as alien whatever is not of their kind.Accustom thyself to believe that death is nothing to us, for good and evil imply sentience, and death is the privation of all sentience; therefore a right understanding that death is nothing to us makes the mortality of life enjoyable, not by adding to life an illimitable time, but by taking away the yearning after immortality. 10.125. For life has no terrors for him who has thoroughly apprehended that there are no terrors for him in ceasing to live. Foolish, therefore, is the man who says that he fears death, not because it will pain when it comes, but because it pains in the prospect. Whatsoever causes no annoyance when it is present, causes only a groundless pain in the expectation. Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not. It is nothing, then, either to the living or to the dead, for with the living it is not and the dead exist no longer. But in the world, at one time men shun death as the greatest of all evils, and at another time choose it as a respite from the evils in life. 10.126. The wise man does not deprecate life nor does he fear the cessation of life. The thought of life is no offence to him, nor is the cessation of life regarded as an evil. And even as men choose of food not merely and simply the larger portion, but the more pleasant, so the wise seek to enjoy the time which is most pleasant and not merely that which is longest. And he who admonishes the young to live well and the old to make a good end speaks foolishly, not merely because of the desirableness of life, but because the same exercise at once teaches to live well and to die well. Much worse is he who says that it were good not to be born, but when once one is born to pass with all speed through the gates of Hades. 10.127. For if he truly believes this, why does he not depart from life? It were easy for him to do so, if once he were firmly convinced. If he speaks only in mockery, his words are foolishness, for those who hear believe him not.We must remember that the future is neither wholly ours nor wholly not ours, so that neither must we count upon it as quite certain to come nor despair of it as quite certain not to come.We must also reflect that of desires some are natural, others are groundless; and that of the natural some are necessary as well as natural, and some natural only. And of the necessary desires some are necessary if we are to be happy, some if the body is to be rid of uneasiness, some if we are even to live. 10.128. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good. 10.129. It is the starting-point of every choice and of every aversion, and to it we come back, inasmuch as we make feeling the rule by which to judge of every good thing. And since pleasure is our first and native good, for that reason we do not choose every pleasure whatsoever, but ofttimes pass over many pleasures when a greater annoyance ensues from them. And ofttimes we consider pains superior to pleasures when submission to the pains for a long time brings us as a consequence a greater pleasure. While therefore all pleasure because it is naturally akin to us is good, not all pleasure is choiceworthy, just as all pain is an evil and yet not all pain is to be shunned. 10.130. It is, however, by measuring one against another, and by looking at the conveniences and inconveniences, that all these matters must be judged. Sometimes we treat the good as an evil, and the evil, on the contrary, as a good. Again, we regard independence of outward things as a great good, not so as in all cases to use little, but so as to be contented with little if we have not much, being honestly persuaded that they have the sweetest enjoyment of luxury who stand least in need of it, and that whatever is natural is easily procured and only the vain and worthless hard to win. Plain fare gives as much pleasure as a costly diet, when once the pain of want has been removed,' "10.131. while bread and water confer the highest possible pleasure when they are brought to hungry lips. To habituate one's self, therefore, to simple and inexpensive diet supplies all that is needful for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better condition when we approach at intervals a costly fare and renders us fearless of fortune.When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul." '10.132. It is not an unbroken succession of drinking-bouts and of revelry, not sexual love, not the enjoyment of the fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul. of all this the beginning and the greatest good is prudence. Wherefore prudence is a more precious thing even than philosophy; from it spring all the other virtues, for it teaches that we cannot lead a life of pleasure which is not also a life of prudence, honour, and justice; nor lead a life of prudence, honour, and justice, which is not also a life of pleasure. For the virtues have grown into one with a pleasant life, and a pleasant life is inseparable from them. 10.133. Who, then, is superior in thy judgement to such a man? He holds a holy belief concerning the gods, and is altogether free from the fear of death. He has diligently considered the end fixed by nature, and understands how easily the limit of good things can be reached and attained, and how either the duration or the intensity of evils is but slight. Destiny, which some introduce as sovereign over all things, he laughs to scorn, affirming rather that some things happen of necessity, others by chance, others through our own agency. For he sees that necessity destroys responsibility and that chance or fortune is inconstant; whereas our own actions are free, and it is to them that praise and blame naturally attach. 10.134. It were better, indeed, to accept the legends of the gods than to bow beneath that yoke of destiny which the natural philosophers have imposed. The one holds out some faint hope that we may escape if we honour the gods, while the necessity of the naturalists is deaf to all entreaties. Nor does he hold chance to be a god, as the world in general does, for in the acts of a god there is no disorder; nor to be a cause, though an uncertain one, for he believes that no good or evil is dispensed by chance to men so as to make life blessed, though it supplies the starting-point of great good and great evil. He believes that the misfortune of the wise is better than the prosperity of the fool. 10.135. It is better, in short, that what is well judged in action should not owe its successful issue to the aid of chance.Exercise thyself in these and kindred precepts day and night, both by thyself and with him who is like unto thee; then never, either in waking or in dream, wilt thou be disturbed, but wilt live as a god among men. For man loses all semblance of mortality by living in the midst of immortal blessings.Elsewhere he rejects the whole of divination, as in the short epitome, and says, No means of predicting the future really exists, and if it did, we must regard what happens according to it as nothing to us.Such are his views on life and conduct; and he has discoursed upon them at greater length elsewhere.' '. None
100. Eusebius of Caesarea, Ecclesiastical History, 2.18.2 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • De Plantatione, place in Allegorical Commentary • De Plantatione, title of • Philo, De Agricultura, title

 Found in books: Geljon and Runia (2013) 3; Geljon and Runia (2019) 3, 83


2.18.2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the Sake of Instruction, On the Question, 'Who is Heir to Things Divine?' or On the Division of Things into Equal and Unequal, and still further the work On the Three Virtues Which With Others Have Been Described by Moses."". None
101. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine, De Doctrina Christiana • Augustine, De Ordine • Seneca, De Superstitione

 Found in books: O, Daly (2020) 46; Pollmann and Vessey (2007) 106
102. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • De Plantatione, place in Allegorical Commentary • De Plantatione, title of • De Universi Natura (Ocellus Lucanus) • Philo, De Agricultura, title • audience, of De Abrahamo

 Found in books: Birnbaum and Dillon (2020) 315; Geljon and Runia (2013) 3; Geljon and Runia (2019) 3, 83; Neusner Green and Avery-Peck (2022) 44
103. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustus, de uita sua • De Re Publica (Cicero)

 Found in books: Green (2014) 162; Santangelo (2013) 116
104. Augustine, Confessions, 6.5.8, 11.2.2 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustine of Hippo, De Genesi contra Manichaeos • Augustine, De Doctrina Christiana • Augustine, De Utilitate Credendi • Augustine, De Vera Religione • De doctrina Christiana, Augustine • Dio Chrysostom, De exilio

 Found in books: Esler (2000) 681; Pollmann and Vessey (2007) 15; Yates and Dupont (2020) 270, 348


6.5.8. 7. From this, however, being led to prefer the Catholic doctrine, I felt that it was with more moderation and honesty that it commanded things to be believed that were not demonstrated (whether it was that they could be demonstrated, but not to any one, or could not be demonstrated at all), than was the method of the Manich ans, where our credulity was mocked by audacious promise of knowledge, and then so many most fabulous and absurd things were forced upon belief because they were not capable of demonstration. After that, O Lord, You, little by little, with most gentle and most merciful hand, drawing and calming my heart, persuaded taking into consideration what a multiplicity of things which I had never seen, nor was present when they were enacted, like so many of the things in secular history, and so many accounts of places and cities which I had not seen; so many of friends, so many of physicians, so many now of these men, now of those, which unless we should believe, we should do nothing at all in this life; lastly, with how unalterable an assurance I believed of what parents I was born, which it would have been impossible for me to know otherwise than by hearsay - taking into consideration all this, You persuade me that not they who believed Your books (which, with so great authority, You have established among nearly all nations), but those who believed them not were to be blamed; and that those men were not to be listened unto who should say to me, How do you know that those Scriptures were imparted unto mankind by the Spirit of the one true and most true God? For it was the same thing that was most of all to be believed, since no wranglings of blasphemous questions, whereof I had read so many among the self-contradicting philosophers, could once wring the belief from me that You are - whatsoever You were, though what I knew not - or that the government of human affairs belongs to You. 8. Thus much I believed, at one time more strongly than another, yet did I ever believe both that You were, and had a care of us, although I was ignorant both what was to be thought of Your substance, and what way led, or led back to You. Seeing, then, that we were too weak by unaided reason to find out the truth, and for this cause needed the authority of the holy writings, I had now begun to believe that You would by no means have given such excellency of authority to those Scriptures throughout all lands, had it not been Your will thereby to be believed in, and thereby sought. For now those things which heretofore appeared incongruous to me in the Scripture, and used to offend me, having heard various of them expounded reasonably, I referred to the depth of the mysteries, and its authority seemed to me all the more venerable and worthy of religious belief, in that, while it was visible for all to read it, it reserved the majesty of its secret within its profound significance, stooping to all in the great plainness of its language and lowliness of its style, yet exercising the application of such as are not light of heart; that it might receive all into its common bosom, and through narrow passages waft over some few towards You, yet many more than if it did not stand upon such a height of authority, nor allured multitudes within its bosom by its holy humility. These things I meditated upon, and You were with me; I sighed, and You heard me; I vacillated, and You guided me; I roamed through the broad way Matthew 7:13 of the world, and You did not desert me.
11.2.2. 2. But when shall I suffice with the tongue of my pen to express all Your exhortations, and all Your terrors, and comforts, and guidances, whereby You have led me to preach Your Word and to dispense Your Sacrament unto Your people? And if I suffice to utter these things in order, the drops of time are dear to me. Long time have I burned to meditate in Your law, and in it to confess to You my knowledge and ignorance, the beginning of Your enlightening, and the remains of my darkness, until infirmity be swallowed up by strength. And I would not that to anything else those hours should flow away, which I find free from the necessities of refreshing my body, and the care of my mind, and of the service which we owe to men, and which, though we owe not, even yet we pay. 3. O Lord my God, hear my prayer, and let Your mercy regard my longing, since it burns not for myself alone, but because it desires to benefit brotherly charity; and You see into my heart, that so it is. I would sacrifice to You the service of my thought and tongue; and do Thou give what I may offer unto You. For I am poor and needy, Thou rich unto all that call upon You, Romans 10:12 who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Exodus 6:12 Let Your Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them. Lord, hear and pity, O Lord my God, light of the blind, and strength of the weak; even also light of those that see, and strength of the strong, hearken unto my soul, and hear it crying out of the depths. For unless Your ears be present in the depths also, whither shall we go? Whither shall we cry? The day is Yours, and the night also is Yours. At Your nod the moments flee by. Grant thereof space for our meditations among the hidden things of Your law, nor close it against us who knock. For not in vain have You willed that the obscure secret of so many pages should be written. Nor is it that those forests have not their harts, betaking themselves therein, and ranging, and walking, and feeding, lying down, and ruminating. Perfect me, O Lord, and reveal them unto me. Behold, Your voice is my joy, Your voice surpasses the abundance of pleasures. Give that which I love, for I do love; and this have You given. Abandon not Your own gifts, nor despise Your grass that thirsts. Let me confess unto You whatsoever I shall have found in Your books, and let me hear the voice of praise, and let me imbibe You, and reflect on the wonderful things of Your law; even from the beginning, wherein You made the heaven and the earth, unto the everlasting kingdom of Your holy city that is with You. 4. Lord, have mercy on me and hear my desire. For I think that it is not of the earth, nor of gold and silver, and precious stones, nor gorgeous apparel, nor honours and powers, nor the pleasures of the flesh, nor necessaries for the body, and this life of our pilgrimage; all which are added to those that seek Your kingdom and Your righteousness. Matthew 6:33 Behold, O Lord my God, whence is my desire. The unrighteous have told me of delights, but not such as Your law, O Lord. Behold whence is my desire. Behold, Father, look and see, and approve; and let it be pleasing in the sight of Your mercy, that I may find grace before You, that the secret things of Your Word may be opened unto me when I knock. I beseech, by our Lord Jesus Christ, Your Son, the Man of Your right hand, the Son of man, whom You made strong for Yourself, as Your Mediator and ours, through whom You have sought us, although not seeking You, but sought us that we might seek You, - Your Word through whom You have made all things, John 1:3 and among them me also, Your Only-begotten, through whom You have called to adoption the believing people, and therein me also. I beseech You through Him, who sits at Your right hand, and makes intercession for us, Romans 8:34 in whom are hid all treasures of wisdom and knowledge. Colossians 2:3 Him do I seek in Your books. of Him did Moses write; John 5:4-6 this says Himself; this says the Truth. ''. None
105. Augustine, On Christian Doctrine, None (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustine of Hippo, De moribus ecclesiae Catholicae et de moribus Manichaeorum • Augustine, De Dialectica • Augustine, De Doctrina Christiana • Augustine, De Genesi contra Manichaeos • Augustine, De Magistro • Augustine, De Ordine • De doctrina Christiana, Augustine • De doctrina christiana (Augustine), composition date • De doctrina christiana (Augustine), on incarnation • De doctrina christiana (Augustine), on love • De doctrina christiana (Augustine), on signification and disambiguation • De doctrina christiana (Augustine), on “use” of Scripture • De doctrina christiana (Augustine), overview • De doctrina christiana (Augustine), scriptural citations in • De doctrina christiana (Augustine), “macro” vs. “micro” usages of Scripture, as concept • De musica, Augustine • Pseudo-Cyprianic treatises, Ad Vigilium episcopum de Judaica incredulitate • Pseudo-Cyprianic treatises, De centesima, sexagesima, tricesima • Pseudo-Cyprianic treatises, De duobus montibus Sina et Sion

 Found in books: Esler (2000) 682, 780; Pollmann and Vessey (2007) 13, 98, 105, 129, 130, 135, 142, 170, 171, 172, 176, 179, 180, 213, 214, 216, 219, 221, 222, 223, 224, 225, 228, 230, 231; Yates and Dupont (2020) 164, 220, 321, 322, 323, 324, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340


1.1.1. 1. There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning - a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it ought to be possessed. The Lord says Whosoever has, to him shall be given. Matthew 13:12 He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts. The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left. Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth. 1.2.2. 2. All instruction is either about things or about signs; but things are learned by means of signs. I now use the word thing in a strict sense, to signify that which is never employed as a sign of anything else: for example, wood, stone, cattle, and other things of that kind. Not, however, the wood which we read Moses cast into the bitter waters to make them sweet, Exodus 15:25 nor the stone which Jacob used as a pillow, Genesis 28:11 nor the ram which Abraham offered up instead of his son; Genesis 22:13 for these, though they are things, are also signs of other things. There are signs of another kind, those which are never employed except as signs: for example, words. No one uses words except as signs of something else; and hence may be understood what I call signs: those things, to wit, which are used to indicate something else. Accordingly, every sign is also a thing; for what is not a thing is nothing at all. Every thing, however, is not also a sign. And so, in regard to this distinction between things and signs, I shall, when I speak of things, speak in such a way that even if some of them may be used as signs also, that will not interfere with the division of the subject according to which I am to discuss things first and signs afterwards. But we must carefully remember that what we have now to consider about things is what they are in themselves, not what other things they are signs of. ' "1.4.4. 4. For to enjoy a thing is to rest with satisfaction in it for its own sake. To use, on the other hand, is to employ whatever means are at one's disposal to obtain what one desires, if it is a proper object of desire; for an unlawful use ought rather to be called an abuse. Suppose, then, we were wanderers in a strange country, and could not live happily away from our fatherland, and that we felt wretched in our wandering, and wishing to put an end to our misery, determined to return home. We find, however, that we must make use of some mode of conveyance, either by land or water, in order to reach that fatherland where our enjoyment is to commence. But the beauty of the country through which we pass, and the very pleasure of the motion, charm our hearts, and turning these things which we ought to use into objects of enjoyment, we become unwilling to hasten the end of our journey; and becoming engrossed in a factitious delight, our thoughts are diverted from that home whose delights would make us truly happy. Such is a picture of our condition in this life of mortality. We have wandered far from God; and if we wish to return to our Father's home, this world must be used, not enjoyed, that so the invisible things of God may be clearly seen, being understood by the things that are made, Romans 1:20 - that is, that by means of what is material and temporary we may lay hold upon that which is spiritual and eternal. " '1.5.5. 5. The true objects of enjoyment, then, are the Father and the Son and the Holy Spirit, who are at the same time the Trinity, one Being, supreme above all, and common to all who enjoy Him, if He is an object, and not rather the cause of all objects, or indeed even if He is the cause of all. For it is not easy to find a name that will suitably express so great excellence, unless it is better to speak in this way: The Trinity, one God, of whom are all things, through whom are all things, in whom are all things. Romans 11:36 Thus the Father and the Son and the Holy Spirit, and each of these by Himself, is God, and at the same time they are all one God; and each of them by Himself is a complete substance, and yet they are all one substance. The Father is not the Son nor the Holy Spirit; the Son is not the Father nor the Holy Spirit; the Holy Spirit is not the Father nor the Son: but the Father is only Father, the Son is only Son, and the Holy Spirit is only Holy Spirit. To all three belong the same eternity, the same unchangeableness, the same majesty, the same power. In the Father is unity, in the Son equality, in the Holy Spirit the harmony of unity and equality; and these three attributes are all one because of the Father, all equal because of the Son, and all harmonious because of the Holy Spirit. 1.10.10. 10. Wherefore, since it is our duty fully to enjoy the truth which lives unchangeably, and since the triune God takes counsel in this truth for the things which He has made, the soul must be purified that it may have power to perceive that light, and to rest in it when it is perceived. And let us look upon this purification as a kind of journey or voyage to our native land. For it is not by change of place that we can come nearer to Him who is in every place, but by the cultivation of pure desires and virtuous habits. 1.13.12. In what way did He come but this, The Word was made flesh, and dwelt among us? John 1:14 Just as when we speak, in order that what we have in our minds may enter through the ear into the mind of the hearer, the word which we have in our hearts becomes an outward sound and is called speech; and yet our thought does not lose itself in the sound, but remains complete in itself, and takes the form of speech without being modified in its own nature by the change: so the Divine Word, though suffering no change of nature, yet became flesh, that He might dwell among us. 1.22.20. 20. Among all these things, then, those only are the true objects of enjoyment which we have spoken of as eternal and unchangeable. The rest are for use, that we may be able to arrive at the full enjoyment of the former. We, however, who enjoy and use other things are things ourselves. For a great thing truly is man, made after the image and similitude of God, not as respects the mortal body in which he is clothed, but as respects the rational soul by which he is exalted in honor above the beasts. And so it becomes an important question, whether men ought to enjoy, or to use, themselves, or to do both. For we are commanded to love one another: but it is a question whether man is to be loved by man for his own sake, or for the sake of something else. If it is for his own sake, we enjoy him; if it is for the sake of something else, we use him. It seems to me, then, that he is to be loved for the sake of something else. For if a thing is to be loved for its own sake, then in the enjoyment of it consists a happy life, the hope of which at least, if not yet the reality, is our comfort in the present time. But a curse is pronounced on him who places his hope in man. Jeremiah 17:5 21. Neither ought any one to have joy in himself, if you look at the matter clearly, because no one ought to love even himself for his own sake, but for the sake of Him who is the true object of enjoyment. For a man is never in so good a state as when his whole life is a journey towards the unchangeable life, and his affections are entirely fixed upon that. If, however, he loves himself for his own sake, he does not look at himself in relation to God, but turns his mind in upon him self, and so is not occupied with anything that is unchangeable. And thus he does not enjoy himself at his best, because he is better when his mind is fully fixed upon, and his affections wrapped up in, the unchangeable good, than when he turns from that to enjoy even himself. Wherefore if you ought not to love even yourself for your own sake, but for His in whom your love finds its most worthy object, no other man has a right to be angry if you love him too for God's sake. For this is the law of love that has been laid down by Divine authority: You shall love your neighbor as yourself; but, You shall love God with all your heart, and with all your soul, and with all your mind: so that you are to concentrate all your thoughts, your whole life and your whole intelligence upon Him from whom you derive all that you bring. For when He says, With all your heart, and with all your soul, and with all your mind, He means that no part of our life is to be unoccupied, and to afford room, as it were, for the wish to enjoy some other object, but that whatever else may suggest itself to us as an object worthy of love is to be borne into the same channel in which the whole current of our affections flows. Whoever, then, loves his neighbor aright, ought to urge upon him that he too should love God with his whole heart, and soul, and mind. For in this way, loving his neighbor as himself, a man turns the whole current of his love both for himself and his neighbor into the channel of the love of God, which suffers no stream to be drawn off from itself by whose diversion its own volume would be diminished. " '1.26.27. 27. Seeing, then, that there is no need of a command that every man should love himself and his own body - seeing, that is, that we love ourselves, and what is beneath us but connected with us, through a law of nature which has never been violated, and which is common to us with the beasts (for even the beasts love themselves and their own bodies) - it only remained necessary to lay injunctions upon us in regard to God above us, and our neighbor beside us. You shall love, He says, the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself. On these two commandments hang all the law and the prophets. Matthew 22:37-40 Thus the end of the commandment is love, and that twofold, the love of God and the love of our neighbor. Now, if you take yourself in your entirety - that is, soul and body together - and your neighbor in his entirety, soul and body together (for man is made up of soul and body), you will find that none of the classes of things that are to be loved is overlooked in these two commandments. For though, when the love of God comes first, and the measure of our love for Him is prescribed in such terms that it is evident all other things are to find their centre in Him, nothing seems to be said about our love for ourselves; yet when it is said, You shall love your neighbor as yourself, it at once becomes evident that our love for ourselves has not been overlooked. 1.35.39. 39. of all, then, that has been said since we entered upon the discussion about things, this is the sum: that we should clearly understand that the fulfillment and the end of the Law, and of all Holy Scripture, is the love of an object which is to be enjoyed, and the love of an object which can enjoy that other in fellowship with ourselves. For there is no need of a command that each man should love himself. The whole temporal dispensation for our salvation, therefore, was framed by the providence of God that we might know this truth and be able to act upon it; and we ought to use that dispensation, not with such love and delight as if it were a good to rest in, but with a transient feeling rather, such as we have towards the road, or carriages, or other things that are merely means. Perhaps some other comparison can be found that will more suitably express the idea that we are to love the things by which we are borne only for the sake of that towards which we are borne. 1.36.40. 40. Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for the building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception. For there is involved in deception the intention to say what is false; and we find plenty of people who intend to deceive, but nobody who wishes to be deceived. Since, then, the man who knows practises deceit, and the ignorant man is practised upon, it is quite clear that in any particular case the man who is deceived is a better man than he who deceives, seeing that it is better to suffer than to commit injustice. Now every man who lies commits an injustice; and if any man thinks that a lie is ever useful, he must think that injustice is sometimes useful. For no liar keeps faith in the matter about which he lies. He wishes, of course, that the man to whom he lies should place confidence in him; and yet he betrays his confidence by lying to him. Now every man who breaks faith is unjust. Either, then, injustice is sometimes useful (which is impossible), or a lie is never useful. 41. Whoever takes another meaning out of Scripture than the writer intended, goes astray, but not through any falsehood in Scripture. Nevertheless, as I was going to say, if his mistaken interpretation tends to build up love, which is the end of the commandment, he goes astray in much the same way as a man who by mistake quits the high road, but yet reaches through the fields the same place to which the road leads. He is to be corrected, however, and to be shown how much better it is not to quit the straight road, lest, if he get into a habit of going astray, he may sometimes take cross roads, or even go in the wrong direction altogether. 1.39.43. 43. And thus a man who is resting upon faith, hope and love, and who keeps a firm hold upon these, does not need the Scriptures except for the purpose of instructing others. Accordingly, many live without copies of the Scriptures, even in solitude, on the strength of these three graces. So that in their case, I think, the saying is already fulfilled: Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 1 Corinthians 13:8 Yet by means of these instruments (as they may be called), so great an edifice of faith and love has been built up in them, that, holding to what is perfect, they do not seek for what is only in part perfect - of course, I mean, so far as is possible in this life; for, in comparison with the future life, the life of no just and holy man is perfect here. Therefore the apostle says: Now abides faith, hope, charity, these three; but the greatest of these is charity: 1 Corinthians 13:13 because, when a man shall have reached the eternal world, while the other two graces will fail, love will remain greater and more assured. ' "2.3.4. 4. of the signs, then, by which men communicate their thoughts to one another, some relate to the sense of sight, some to that of hearing, a very few to the other senses. For, when we nod, we give no sign except to the eyes of the man to whom we wish by this sign to impart our desire. And some convey a great deal by the motion of the hands: and actors by movements of all their limbs give certain signs to the initiated, and, so to speak, address their conversation to the eyes: and the military standards and flags convey through the eyes the will of the commanders. And all these signs are as it were a kind of visible words. The signs that address themselves to the ear are, as I have said, more numerous, and for the most part consist of words. For though the bugle and the flute and the lyre frequently give not only a sweet but a significant sound, yet all these signs are very few in number compared with words. For among men words have obtained far and away the chief place as a means of indicating the thoughts of the mind. Our Lord, it is true, gave a sign through the odor of the ointment which was poured out upon His feet; and in the sacrament of His body and blood He signified His will through the sense of taste; and when by touching the hem of His garment the woman was made whole, the act was not wanting in significance. Matthew 9:20 But the countless multitude of the signs through which men express their thoughts consist of words. For I have been able to put into words all those signs, the various classes of which I have briefly touched upon, but I could by no effort express words in terms of those signs. 2.7.9. 9. First of all, then, it is necessary that we should be led by the fear of God to seek the knowledge of His will, what He commands us to desire and what to avoid. Now this fear will of necessity excite in us the thought of our mortality and of the death that is before us, and crucify all the motions of pride as if our flesh were nailed to the tree. Next it is necessary to have our hearts subdued by piety, and not to run in the face of Holy Scripture, whether when understood it strikes at some of our sins, or, when not understood, we feel as if we could be wiser and give better commands ourselves. We must rather think and believe that whatever is there written, even though it be hidden, is better and truer than anything we could devise by our own wisdom. 10. After these two steps of fear and piety, we come to the third step, knowledge, of which I have now undertaken to treat. For in this every earnest student of the Holy Scriptures exercises himself, to find nothing else in them but that God is to be loved for His own sake, and our neighbor for God's sake; and that God is to be loved with all the heart, and with all the soul, and with all the mind, and one's neighbor as one's self - that is, in such a way that all our love for our neighbor, like all our love for ourselves, should have reference to God. Matthew 22:37-40 And on these two commandments I touched in the previous book when I was treating about things. It is necessary, then, that each man should first of all find in the Scriptures that he, through being entangled in the love of this world - i.e., of temporal things - has been drawn far away from such a love for God and such a love for his neighbor as Scripture enjoins. Then that fear which leads him to think of the judgment of God, and that piety which gives him no option but to believe in and submit to the authority of Scripture, compel him to bewail his condition. For the knowledge of a good hope makes a man not boastful, but sorrowful. And in this frame of mind he implores with unremitting prayers the comfort of the Divine help that he may not be overwhelmed in despair, and so he gradually comes to the fourth step - that is, strength and resolution, - in which he hungers and thirsts after righteousness. For in this frame of mind he extricates himself from every form of fatal joy in transitory things, and turning away from these, fixes his affection on things eternal, to wit, the unchangeable Trinity in unity. 11. And when, to the extent of his power, he has gazed upon this object shining from afar, and has felt that owing to the weakness of his sight he cannot endure that matchless light, then in the fifth step - that is, in the counsel of compassion - he cleanses his soul, which is violently agitated, and disturbs him with base desires, from the filth it has contracted. And at this stage he exercises himself diligently in the love of his neighbor; and when he has reached the point of loving his enemy, full of hopes and unbroken in strength, he mounts to the sixth step, in which he purifies the eye itself which can see God, Matthew 5:8 so far as God can be seen by those who as far as possible die to this world. For men see Him just so far as they die to this world; and so far as they live to it they see Him not. But yet, although that light may begin to appear clearer, and not only more tolerable, but even more delightful, still it is only through a glass darkly that we are said to see, because we walk by faith, not by sight, while we continue to wander as strangers in this world, even though our conversation be in heaven. And at this stage, too, a man so purges the eye of his affections as not to place his neighbor before, or even in comparison with, the truth, and therefore not himself, because not him whom he loves as himself. Accordingly, that holy man will be so single and so pure in heart, that he will not step aside from the truth, either for the sake of pleasing men or with a view to avoid any of the annoyances which beset this life. Such a son ascends to wisdom, which is the seventh and last step, and which he enjoys in peace and tranquillity. For the fear of God is the beginning of wisdom. From that beginning, then, till we reach wisdom itself, our way is by the steps now described. " '2.7.10. 9. First of all, then, it is necessary that we should be led by the fear of God to seek the knowledge of His will, what He commands us to desire and what to avoid. Now this fear will of necessity excite in us the thought of our mortality and of the death that is before us, and crucify all the motions of pride as if our flesh were nailed to the tree. Next it is necessary to have our hearts subdued by piety, and not to run in the face of Holy Scripture, whether when understood it strikes at some of our sins, or, when not understood, we feel as if we could be wiser and give better commands ourselves. We must rather think and believe that whatever is there written, even though it be hidden, is better and truer than anything we could devise by our own wisdom. 10. After these two steps of fear and piety, we come to the third step, knowledge, of which I have now undertaken to treat. For in this every earnest student of the Holy Scriptures exercises himself, to find nothing else in them but that God is to be loved for His own sake, and our neighbor for God's sake; and that God is to be loved with all the heart, and with all the soul, and with all the mind, and one's neighbor as one's self - that is, in such a way that all our love for our neighbor, like all our love for ourselves, should have reference to God. Matthew 22:37-40 And on these two commandments I touched in the previous book when I was treating about things. It is necessary, then, that each man should first of all find in the Scriptures that he, through being entangled in the love of this world - i.e., of temporal things - has been drawn far away from such a love for God and such a love for his neighbor as Scripture enjoins. Then that fear which leads him to think of the judgment of God, and that piety which gives him no option but to believe in and submit to the authority of Scripture, compel him to bewail his condition. For the knowledge of a good hope makes a man not boastful, but sorrowful. And in this frame of mind he implores with unremitting prayers the comfort of the Divine help that he may not be overwhelmed in despair, and so he gradually comes to the fourth step - that is, strength and resolution, - in which he hungers and thirsts after righteousness. For in this frame of mind he extricates himself from every form of fatal joy in transitory things, and turning away from these, fixes his affection on things eternal, to wit, the unchangeable Trinity in unity. 11. And when, to the extent of his power, he has gazed upon this object shining from afar, and has felt that owing to the weakness of his sight he cannot endure that matchless light, then in the fifth step - that is, in the counsel of compassion - he cleanses his soul, which is violently agitated, and disturbs him with base desires, from the filth it has contracted. And at this stage he exercises himself diligently in the love of his neighbor; and when he has reached the point of loving his enemy, full of hopes and unbroken in strength, he mounts to the sixth step, in which he purifies the eye itself which can see God, Matthew 5:8 so far as God can be seen by those who as far as possible die to this world. For men see Him just so far as they die to this world; and so far as they live to it they see Him not. But yet, although that light may begin to appear clearer, and not only more tolerable, but even more delightful, still it is only through a glass darkly that we are said to see, because we walk by faith, not by sight, while we continue to wander as strangers in this world, even though our conversation be in heaven. And at this stage, too, a man so purges the eye of his affections as not to place his neighbor before, or even in comparison with, the truth, and therefore not himself, because not him whom he loves as himself. Accordingly, that holy man will be so single and so pure in heart, that he will not step aside from the truth, either for the sake of pleasing men or with a view to avoid any of the annoyances which beset this life. Such a son ascends to wisdom, which is the seventh and last step, and which he enjoys in peace and tranquillity. For the fear of God is the beginning of wisdom. From that beginning, then, till we reach wisdom itself, our way is by the steps now described. " "2.8.12. 12. But let us now go back to consider the third step here mentioned, for it is about it that I have set myself to speak and reason as the Lord shall grant me wisdom. The most skillful interpreter of the sacred writings, then, will be he who in the first place has read them all and retained them in his knowledge, if not yet with full understanding, still with such knowledge as reading gives - those of them, at least, that are called canonical. For he will read the others with greater safety when built up in the belief of the truth, so that they will not take first possession of a weak mind, nor, cheating it with dangerous falsehoods and delusions, fill it with prejudices adverse to a sound understanding. Now, in regard to the canonical Scriptures, he must follow the judgment of the greater number of Catholic churches; and among these, of course, a high place must be given to such as have been thought worthy to be the seat of an apostle and to receive epistles. Accordingly, among the canonical Scriptures he will judge according to the following standard: to prefer those that are received by all the Catholic churches to those which some do not receive. Among those, again, which are not received by all, he will prefer such as have the sanction of the greater number and those of greater authority, to such as are held by the smaller number and those of less authority. If, however, he shall find that some books are held by the greater number of churches, and others by the churches of greater authority (though this is not a very likely thing to happen), I think that in such a case the authority on the two sides is to be looked upon as equal. 13. Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books:- Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the Son of Nun; one of Judges; one short book called Ruth, which seems rather to belong to the beginning of Kings; next, four books of Kings, and two of Chronicles - these last not following one another, but running parallel, so to speak, and going over the same ground. The books now mentioned are history, which contains a connected narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra, which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psalms of David; and three books of Solomon, viz., Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus, are ascribed to Solomon from a certain resemblance of style, but the most likely opinion is that they were written by Jesus the son of Sirach. Still they are to be reckoned among the prophetical books, since they have attained recognition as being authoritative. The remainder are the books which are strictly called the Prophets: twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows:- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. The authority of the Old Testament is contained within the limits of these forty-four books. That of the New Testament, again, is contained within the following:- Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul- one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John. ' "2.13.20. 19. But since we do not clearly see what the actual thought is which the several translators endeavor to express, each according to his own ability and judgment, unless we examine it in the language which they translate; and since the translator, if he be not a very learned man, often departs from the meaning of his author, we must either endeavor to get a knowledge of those languages from which the Scriptures are translated into Latin, or we must get hold of the translations of those who keep rather close to the letter of the original, not because these are sufficient, but because we may use them to correct the freedom or the error of others, who in their translations have chosen to follow the sense quite as much as the words. For not only single words, but often whole phrases are translated, which could not be translated at all into the Latin idiom by any one who wished to hold by the usage of the ancients who spoke Latin. And though these sometimes do not interfere with the understanding of the passage, yet they are offensive to those who feel greater delight in things when even the signs of those things are kept in their own purity. For what is called a solecism is nothing else than the putting of words together according to a different rule from that which those of our predecessors who spoke with any authority followed. For whether we say inter homines (among men) or inter hominibus, is of no consequence to a man who only wishes to know the facts. And in the same way, what is a barbarism but the pronouncing of a word in a different way from that in which those who spoke Latin before us pronounced it? For whether the word ignoscere (to pardon) should be pronounced with the third syllable long or short, is not a matter of much concern to the man who is beseeching God, in any way at all that he can get the words out, to pardon his sins. What then is purity of speech, except the preserving of the custom of language established by the authority of former speakers? 20. And men are easily offended in a matter of this kind, just in proportion as they are weak; and they are weak just in proportion as they wish to seem learned, not in the knowledge of things which tend to edification, but in that of signs, by which it is hard not to be puffed up, 1 Corinthians 8:1 seeing that the knowledge of things even would often set up our neck, if it were not held down by the yoke of our Master. For how does it prevent our understanding it to have the following passage thus expressed: Qu est terra in quo isti insidunt super eam, si bona est an nequam; et qu sunt civitates, in quibus ipsi inhabitant in ipsis? And I am more disposed to think that this is simply the idiom of another language than that any deeper meaning is intended. Again, that phrase, which we cannot now take away from the lips of the people who sing it: Super ipsum autem floriet sanctificatio mea, surely takes away nothing from the meaning. Yet a more learned man would prefer that this should be corrected, and that we should say, not floriet, but florebit. Nor does anything stand in the way of the correction being made, except the usage of the singers. Mistakes of this kind, then, if a man do not choose to avoid them altogether, it is easy to treat with indifference, as not interfering with a right understanding. But take, on the other hand, the saying of the apostle: Quod stultum est Dei, sapientius est hominibus, et quod infirmum est Dei, fortius est hominibus. If any one should retain in this passage the Greek idiom, and say, Quod stultum est Dei, sapientius est hominum et quod infirmum est Dei fortius est hominum, a quick and careful reader would indeed by an effort attain to the true meaning, but still a man of slower intelligence either would not understand it at all, or would put an utterly false construction upon it. For not only is such a form of speech faulty in the Latin tongue, but it is ambiguous too, as if the meaning might be, that the folly of men or the weakness of men is wiser or stronger than that of God. But indeed even the expression sapientius est hominibus (stronger than men) is not free from ambiguity, even though it be free from solecism. For whether hominibus is put as the plural of the dative or as the plural of the ablative, does not appear, unless by reference to the meaning. It would be better then to say, sapientius est quam homines, and fortius est quam homines. ' "2.16.23. 23. In the case of figurative signs, again, if ignorance of any of them should chance to bring the reader to a stand-still, their meaning is to be traced partly by the knowledge of languages, partly by the knowledge of things. The pool of Siloam, for example, where the man whose eyes our Lord had anointed with clay made out of spittle was commanded to wash, has a figurative significance, and undoubtedly conveys a secret sense; but yet if the evangelist had not interpreted that name, John 9:7 a meaning so important would lie unnoticed. And we cannot doubt that, in the same way, many Hebrew names which have not been interpreted by the writers of those books, would, if any one could interpret them, be of great value and service in solving the enigmas of Scripture. And a number of men skilled in that language have conferred no small benefit on posterity by explaining all these words without reference to their place in Scripture, and telling us what Adam means, what Eve, what Abraham, what Moses, and also the names of places, what Jerusalem signifies, or Sion, or Sinai, or Lebanon, or Jordan, and whatever other names in that language we are not acquainted with. And when these names have been investigated and explained, many figurative expressions in Scripture become clear. 24. Ignorance of things, too, renders figurative expressions obscure, as when we do not know the nature of the animals, or minerals, or plants, which are frequently referred to in Scripture by way of comparison. The fact so well known about the serpent, for example, that to protect its head it will present its whole body to its assailants - how much light it throws upon the meaning of our Lord's command, that we should be wise as serpents; Matthew 10:16 that is to say, that for the sake of our head, which is Christ, we should willingly offer our body to the persecutors, lest the Christian faith should, as it were, be destroyed in us, if to save the body we deny our God! Or again, the statement that the serpent gets rid of its old skin by squeezing itself through a narrow hole, and thus acquires new strength - how appropriately it fits in with the direction to imitate the wisdom of the serpent, and to put off the old man, as the apostle says, that we may put on the new; Ephesians 4:22 and to put it off, too, by coming through a narrow place, according to the saying of our Lord, Enter ye in at the strait gate! Matthew 7:13 As, then, knowledge of the nature of the serpent throws light upon many metaphors which Scripture is accustomed to draw from that animal, so ignorance of other animals, which are no less frequently mentioned by way of comparison, is a very great drawback to the reader. And so in regard to minerals and plants: knowledge of the carbuncle, for instance, which shines in the dark, throws light upon many of the dark places in books too, where it is used metaphorically; and ignorance of the beryl or the adamant often shuts the doors of knowledge. And the only reason why we find it easy to understand that perpetual peace is indicated by the olive branch which the dove brought with it when it returned to the ark, Genesis 8:11 is that we know both that the smooth touch of olive oil is not easily spoiled by a fluid of another kind, and that the tree itself is an evergreen. Many, again, by reason of their ignorance of hyssop, not knowing the virtue it has in cleansing the lungs, nor the power it is said to have of piercing rocks with its roots, although it is a small and insignificant plant, cannot make out why it is said, Purge me with hyssop, and I shall be clean. 25. Ignorance of numbers, too, prevents us from understanding things that are set down in Scripture in a figurative and mystical way. A candid mind, if I may so speak, cannot but be anxious, for example, to ascertain what is meant by the fact that Moses and Elijah, and our Lord Himself, all fasted for forty days. And except by knowledge of and reflection upon the number, the difficulty of explaining the figure involved in this action cannot be got over. For the number contains ten four times, indicating the knowledge of all things, and that knowledge interwoven with time. For both the diurnal and the annual revolutions are accomplished in periods numbering four each; the diurnal in the hours of the morning, the noontide, the evening, and the night; the annual in the spring, summer, autumn, and winter months. Now while we live in time, we must abstain and fast from all joy in time, for the sake of that eternity in which we wish to live; al though by the passage of time we are taught this very lesson of despising time and seeking eternity. Further, the number ten signifies the knowledge of the Creator and the creature, for there is a trinity in the Creator; and the number seven indicates the creature, because of the life and the body. For the life consists of three parts, whence also God is to be loved with the whole heart, the whole soul, and the whole mind; and it is very clear that in the body there are four elements of which it is made up. In this number ten, therefore, when it is placed before us in connection with time, that is, when it is taken four times we are admonished to live unstained by, and not partaking of, any delight in time, that is, to fast for forty days. of this we are admonished by the law personified in Moses, by prophecy personified in Elijah, and by our Lord Himself, who, as if receiving the witness both of the law and the prophets, appeared on the mount between the other two, while His three disciples looked on in amazement. Next, we have to inquire in the same way, how out of the number forty springs the number fifty, which in our religion has no ordinary sacredness attached to it on account of the Pentecost, and how this number taken thrice on account of the three divisions of time, before the law, under the law, and under grace, or perhaps on account of the name of the Father, Son, and Holy Spirit, and the Trinity itself being added over and above, has reference to the mystery of the most Holy Church, and reaches to the number of the one hundred and fifty-three fishes which were taken after the resurrection of our Lord, when the nets were cast out on the right-hand side of the boat. John 21:11 And in the same way, many other numbers and combinations of numbers are used in the sacred writings, to convey instruction under a figurative guise, and ignorance of numbers often shuts out the reader from this instruction. 26. Not a few things, too, are closed against us and obscured by ignorance of music. One man, for example, has not unskillfully explained some metaphors from the difference between the psaltery and the harp. And it is a question which it is not out of place for learned men to discuss, whether there is any musical law that compels the psaltery of ten chords to have just so many strings; or whether, if there be no such law, the number itself is not on that very account the more to be considered as of sacred significance, either with reference to the ten commandments of the law (and if again any question is raised about that number, we can only refer it to the Creator and the creature), or with reference to the number ten itself as interpreted above. And the number of years the temple was in building, which is mentioned in the gospel John 2:20 - viz., forty-six - has a certain undefinable musical sound, and when referred to the structure of our Lord's body, in relation to which the temple was mentioned, compels many heretics to confess that our Lord put on, not a false, but a true and human body. And in several places in the Holy Scriptures we find both numbers and music mentioned with honor. " "2.16.26. 23. In the case of figurative signs, again, if ignorance of any of them should chance to bring the reader to a stand-still, their meaning is to be traced partly by the knowledge of languages, partly by the knowledge of things. The pool of Siloam, for example, where the man whose eyes our Lord had anointed with clay made out of spittle was commanded to wash, has a figurative significance, and undoubtedly conveys a secret sense; but yet if the evangelist had not interpreted that name, John 9:7 a meaning so important would lie unnoticed. And we cannot doubt that, in the same way, many Hebrew names which have not been interpreted by the writers of those books, would, if any one could interpret them, be of great value and service in solving the enigmas of Scripture. And a number of men skilled in that language have conferred no small benefit on posterity by explaining all these words without reference to their place in Scripture, and telling us what Adam means, what Eve, what Abraham, what Moses, and also the names of places, what Jerusalem signifies, or Sion, or Sinai, or Lebanon, or Jordan, and whatever other names in that language we are not acquainted with. And when these names have been investigated and explained, many figurative expressions in Scripture become clear. 24. Ignorance of things, too, renders figurative expressions obscure, as when we do not know the nature of the animals, or minerals, or plants, which are frequently referred to in Scripture by way of comparison. The fact so well known about the serpent, for example, that to protect its head it will present its whole body to its assailants - how much light it throws upon the meaning of our Lord's command, that we should be wise as serpents; Matthew 10:16 that is to say, that for the sake of our head, which is Christ, we should willingly offer our body to the persecutors, lest the Christian faith should, as it were, be destroyed in us, if to save the body we deny our God! Or again, the statement that the serpent gets rid of its old skin by squeezing itself through a narrow hole, and thus acquires new strength - how appropriately it fits in with the direction to imitate the wisdom of the serpent, and to put off the old man, as the apostle says, that we may put on the new; Ephesians 4:22 and to put it off, too, by coming through a narrow place, according to the saying of our Lord, Enter ye in at the strait gate! Matthew 7:13 As, then, knowledge of the nature of the serpent throws light upon many metaphors which Scripture is accustomed to draw from that animal, so ignorance of other animals, which are no less frequently mentioned by way of comparison, is a very great drawback to the reader. And so in regard to minerals and plants: knowledge of the carbuncle, for instance, which shines in the dark, throws light upon many of the dark places in books too, where it is used metaphorically; and ignorance of the beryl or the adamant often shuts the doors of knowledge. And the only reason why we find it easy to understand that perpetual peace is indicated by the olive branch which the dove brought with it when it returned to the ark, Genesis 8:11 is that we know both that the smooth touch of olive oil is not easily spoiled by a fluid of another kind, and that the tree itself is an evergreen. Many, again, by reason of their ignorance of hyssop, not knowing the virtue it has in cleansing the lungs, nor the power it is said to have of piercing rocks with its roots, although it is a small and insignificant plant, cannot make out why it is said, Purge me with hyssop, and I shall be clean. 25. Ignorance of numbers, too, prevents us from understanding things that are set down in Scripture in a figurative and mystical way. A candid mind, if I may so speak, cannot but be anxious, for example, to ascertain what is meant by the fact that Moses and Elijah, and our Lord Himself, all fasted for forty days. And except by knowledge of and reflection upon the number, the difficulty of explaining the figure involved in this action cannot be got over. For the number contains ten four times, indicating the knowledge of all things, and that knowledge interwoven with time. For both the diurnal and the annual revolutions are accomplished in periods numbering four each; the diurnal in the hours of the morning, the noontide, the evening, and the night; the annual in the spring, summer, autumn, and winter months. Now while we live in time, we must abstain and fast from all joy in time, for the sake of that eternity in which we wish to live; al though by the passage of time we are taught this very lesson of despising time and seeking eternity. Further, the number ten signifies the knowledge of the Creator and the creature, for there is a trinity in the Creator; and the number seven indicates the creature, because of the life and the body. For the life consists of three parts, whence also God is to be loved with the whole heart, the whole soul, and the whole mind; and it is very clear that in the body there are four elements of which it is made up. In this number ten, therefore, when it is placed before us in connection with time, that is, when it is taken four times we are admonished to live unstained by, and not partaking of, any delight in time, that is, to fast for forty days. of this we are admonished by the law personified in Moses, by prophecy personified in Elijah, and by our Lord Himself, who, as if receiving the witness both of the law and the prophets, appeared on the mount between the other two, while His three disciples looked on in amazement. Next, we have to inquire in the same way, how out of the number forty springs the number fifty, which in our religion has no ordinary sacredness attached to it on account of the Pentecost, and how this number taken thrice on account of the three divisions of time, before the law, under the law, and under grace, or perhaps on account of the name of the Father, Son, and Holy Spirit, and the Trinity itself being added over and above, has reference to the mystery of the most Holy Church, and reaches to the number of the one hundred and fifty-three fishes which were taken after the resurrection of our Lord, when the nets were cast out on the right-hand side of the boat. John 21:11 And in the same way, many other numbers and combinations of numbers are used in the sacred writings, to convey instruction under a figurative guise, and ignorance of numbers often shuts out the reader from this instruction. 26. Not a few things, too, are closed against us and obscured by ignorance of music. One man, for example, has not unskillfully explained some metaphors from the difference between the psaltery and the harp. And it is a question which it is not out of place for learned men to discuss, whether there is any musical law that compels the psaltery of ten chords to have just so many strings; or whether, if there be no such law, the number itself is not on that very account the more to be considered as of sacred significance, either with reference to the ten commandments of the law (and if again any question is raised about that number, we can only refer it to the Creator and the creature), or with reference to the number ten itself as interpreted above. And the number of years the temple was in building, which is mentioned in the gospel John 2:20 - viz., forty-six - has a certain undefinable musical sound, and when referred to the structure of our Lord's body, in relation to which the temple was mentioned, compels many heretics to confess that our Lord put on, not a false, but a true and human body. And in several places in the Holy Scriptures we find both numbers and music mentioned with honor. " '2.18.28. 28. But whether the fact is as Varro has related, or is not so, still we ought not to give up music because of the superstition of the heathen, if we can derive anything from it that is of use for the understanding of Holy Scripture; nor does it follow that we must busy ourselves with their theatrical trumpery because we enter upon an investigation about harps and other instruments, that may help us to lay hold upon spiritual things. For we ought not to refuse to learn letters because they say that Mercury discovered them; nor because they have dedicated temples to Justice and Virtue, and prefer to worship in the form of stones things that ought to have their place in the heart, ought we on that account to forsake justice and virtue. Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master; and while he recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition, and let him grieve over and avoid men who, when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Romans 1:21-23 2.37.55. 55. This art, however, when it is learned, is not to be used so much for ascertaining the meaning as for setting forth the meaning when it is ascertained. But the art previously spoken of, which deals with inferences, and definitions, and divisions, is of the greatest assistance in the discovery of the meaning, provided only that men do not fall into the error of supposing that when they have learned these things they have learned the true secret of a happy life. Still, it sometimes happens that men find less difficulty in attaining the object for the sake of which these sciences are learned, than in going through the very intricate and thorny discipline of such rules. It is just as if a man wishing to give rules for walking should warn you not to lift the hinder foot before you set down the front one, and then should describe minutely the way you ought to move the hinges of the joints and knees. For what he says is true, and one cannot walk in any other way; but men find it easier to walk by executing these movements than to attend to them while they are going through them, or to understand when they are told about them. Those, on the other hand, who cannot walk, care still less about such directions, as they cannot prove them by making trial of them. And in the same way a clever man often sees that an inference is unsound more quickly than he apprehends the rules for it. A dull man, on the other hand, does not see the unsoundness, but much less does he grasp the rules. And in regard to all these laws, we derive more pleasure from them as exhibitions of truth, than assistance in arguing or forming opinions, except perhaps that they put the intellect in better training. We must take care, however that they do not at the same time make it more inclined to mischief or vanity - that is to say, that they do not give those who have learned them an inclination to lead people astray by plausible speech and catching questions, or make them think that they have attained some great thing that gives them an advantage over the good and innocent. ' "2.41.62. 62. But when the student of the Holy Scriptures, prepared in the way I have indicated, shall enter upon his investigations, let him constantly meditate upon that saying of the apostle's, Knowledge puffs up, but charity edifies. 1 Corinthians 8:1 For so he will feel that, whatever may be the riches he brings with him out of Egypt, yet unless he has kept the passover, he cannot be safe. Now Christ is our passover sacrificed for us, 1 Corinthians 5:7 and there is nothing the sacrifice of Christ more clearly teaches us than the call which He himself addresses to those whom He sees toiling in Egypt under Pharaoh: Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest unto your souls. For my yoke is easy, and my burden is light. Matthew 11:28-30 To whom is it light but to the meek and lowly in heart, whom knowledge does not puff up, but charity edifies? Let them remember, then, that those who celebrated the passover at that time in type and shadow, when they were ordered to mark their door-posts with the blood of the lamb, used hyssop to mark them with. Exodus 12:22 Now this is a meek and lowly herb, and yet nothing is stronger and more penetrating than its roots; that being rooted and grounded in love, we may be able to comprehend with all saints what is the breadth, and length, and depth, and height, Ephesians 3:17-18 - that is, to comprehend the cross of our Lord, the breadth of which is indicated by the transverse wood on which the hands are stretched, its length by the part from the ground up to the cross-bar on which the whole body from the head downwards is fixed, its height by the part from the crossbar to the top on which the head lies, and its depth by the part which is hidden, being fixed in the earth. And by this sign of the cross all Christian action is symbolized, viz., to do good works in Christ, to cling with constancy to Him, to hope for heaven, and not to desecrate the sacraments. And purified by this Christian action, we shall be able to know even the love of Christ which passes knowledge, who is equal to the Father, by whom all things, were made, that we may be filled with all the fullness of God. Ephesians 3:19 There is besides in hyssop a purgative virtue, that the breast may not be swollen with that knowledge which puffs up, nor boast vainly of the riches brought out from Egypt. Purge me with hyssop, the psalmist says, and I shall be clean; wash me, and I shall be whiter than snow. Make me to hear joy and gladness. Then he immediately adds, to show that it is purifying from pride that is indicated by hyssop, that the bones which You have broken may rejoice. " '2.42.63. 63. But just as poor as the store of gold and silver and garments which the people of Israel brought with them out of Egypt was in comparison with the riches which they afterwards attained at Jerusalem, and which reached their height in the reign of King Solomon, so poor is all the useful knowledge which is gathered from the books of the heathen when compared with the knowledge of Holy Scripture. For whatever man may have learned from other sources, if it is hurtful, it is there condemned; if it is useful, it is therein contained. And while every man may find there all that he has learned of useful elsewhere, he will find there in much greater abundance things that are to be found nowhere else, but can be learned only in the wonderful sublimity and wonderful simplicity of the Scriptures. When, then, the reader is possessed of the instruction here pointed out, so that unknown signs have ceased to be a hindrance to him; when he is meek and lowly of heart, subject to the easy yoke of Christ, and loaded with His light burden, rooted and grounded and built up in faith, so that knowledge cannot puff him up, let him then approach the consideration and discussion of ambiguous signs in Scripture. And about these I shall now, in a third book, endeavor to say what the Lord shall be pleased to vouchsafe. <' "3.2.2. 2. But when proper words make Scripture ambiguous, we must see in the first place that there is nothing wrong in our punctuation or pronunciation. Accordingly, if, when attention is given to the passage, it shall appear to be uncertain in what way it ought to be punctuated or pronounced, let the reader consult the rule of faith which he has gathered from the plainer passages of Scripture, and from the authority of the Church, and of which I treated at sufficient length when I was speaking in the first book about things. But if both readings, or all of them (if there are more than two), give a meaning in harmony with the faith, it remains to consult the context, both what goes before and what comes after, to see which interpretation, out of many that offer themselves, it pronounces for and permits to be dovetailed into itself. 3. Now look at some examples. The heretical pointing, John 1:1-2 In principio erat verbum, et verbum erat apud Deum, et Deus erat, so as to make the next sentence run, Verbum hoc erat in principio apud Deum, arises out of unwillingness to confess that the Word was God. But this must be rejected by the rule of faith, which, in reference to the equality of the Trinity, directs us to say: et Deus erat verbum; and then to add: hoc erat in principio apud Deum. 4. But the following ambiguity of punctuation does not go against the faith in either way you take it, and therefore must be decided from the context. It is where the apostle says: What I shall choose I know not: for I am in a strait between two, having a desire to depart, and to be with Christ, which is far better: nevertheless to abide in the flesh is more needful for you. Philippians 1:22-24 Now it is uncertain whether we should read, ex duobus concupiscentiam habens having a desire for two things, or compellor autem ex duobus I am in a strait between two; and so to add: concupiscentiam habens dissolvi, et esse cum Christo having a desire to depart, and to be with Christ. But since there follows multo enim magis optimum for it is far better, it is evident that he says he has a desire for that which is better; so that, while he is in a strait between two, yet he has a desire for one and sees a necessity for the other; a desire, viz., to be with Christ, and a necessity to remain in the flesh. Now this ambiguity is resolved by one word that follows, which is translated enim for; and the translators who have omitted this particle have preferred the interpretation which makes the apostle seem not only in a strait between two, but also to have a desire for two. We must therefore punctuate the sentence thus: et quid eligam ignoro: compellor autem ex duobus what I shall choose I know not: for I am in a strait between two; and after this point follows: concupiscentiam habens dissolvi, et esse cum Christo having a desire to depart, and to be with Christ. And, as if he were asked why he has a desire for this in preference to the other, he adds: multo enim magis optimum for it is far better. Why, then, is he in a strait between the two? Because there is a need for his remaining, which he adds in these terms: manere in carne necessarium propter vos nevertheless to abide in the flesh is more needful for you. 5. Where, however, the ambiguity cannot be cleared up, either by the rule of faith or by the context, there is nothing to hinder us to point the sentence according to any method we choose of those that suggest themselves. As is the case in that passage to the Corinthians: Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Receive us; we have wronged no man. 2 Corinthians 7:1-2 It is doubtful whether we should read, mundemus nos ab omni coinquinatione carnis et spiritus let us cleanse ourselves from all filthiness of the flesh and spirit, in accordance with the passage, that she may be holy both in body and in spirit, 1 Corinthians 7:34 or, mundemus nos ab omni coinquinatione carnis let us cleanse ourselves from all filthiness of the flesh, so as to make the next sentence, et spiritus perficientes sanctificationem in timore Dei capite nos and perfecting holiness of spirit in the fear of God, receive us. Such ambiguities of punctuation, therefore, are left to the reader's discretion. " '3.3.6. 6. And all the directions that I have given about ambiguous punctuations are to be observed likewise in the case of doubtful pronunciations. For these too, unless the fault lies in the carelessness of the reader, are corrected either by the rule of faith, or by a reference to the preceding or succeeding context; or if neither of these methods is applied with success, they will remain doubtful, but so that the reader will not be in fault in whatever way he may pronounce them. For example, if our faith that God will not bring any charges against His elect, and that Christ will not condemn His elect, did not stand in the way, this passage, Who shall lay anything to the charge of God's elect? might be pronounced in such a way as to make what follows an answer to this question, God who justifies, and to make a second question, Who is he that condemns? with the answer, Christ Jesus who died. Romans 8:33-34 But as it would be the height of madness to believe this, the passage will be pronounced in such a way as to make the first part a question of inquiry, and the second a rhetorical interrogative. Now the ancients said that the difference between an inquiry and an interrogative was this, that an inquiry admits of many answers, but to an interrogative the answer must be either No or Yes. The passage will be pronounced, then, in such a way that after the inquiry, Who shall lay anything to the charge of God's elect? what follows will be put as an interrogative: Shall God who justifies? - the answer No being understood. And in the same way we shall have the inquiry, Who is he that condemns? and the answer here again in the form of an interrogative, Is it Christ who died? Yea, rather, who is risen again? Who is even at the right hand of God? Who also makes intercession for us?- the answer No being understood to every one of these questions. On the other hand, in that passage where the apostle says, What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness; Romans 9:30 unless after the inquiry, What shall we say then? what follows were given as the answer to this question: That the Gentiles, which followed not after righteousness, have attained to righteousness; it would not be in harmony with the succeeding context. But with whatever tone of voice one may choose to pronounce that saying of Nathanael's, Can any good thing come out of Nazareth? John 1:47 - whether with that of a man who gives an affirmative answer, so that out of Nazareth is the only part that belongs to the interrogation, or with that of a man who asks the whole question with doubt and hesitation - I do not see how a difference can be made. But neither sense is opposed to faith. 7. There is, again, an ambiguity arising out of the doubtful sound of syllables; and this of course has relation to pronunciation. For example, in the passage, My bone os meum was not hid from You, which You made in secret, it is not clear to the reader whether he should take the word os as short or long. If he make it short, it is the singular of ossa bones; if he make it long, it is the singular of ora mouths. Now difficulties such as this are cleared up by looking into the original tongue, for in the Greek we find not &3.9.13. 13. Now he is in bondage to a sign who uses, or pays homage to, any significant object without knowing what it signifies: he, on the other hand, who either uses or honors a useful sign divinely appointed, whose force and significance he understands, does not honor the sign which is seen and temporal, but that to which all such signs refer. Now such a man is spiritual and free even at the time of his bondage, when it is not yet expedient to reveal to carnal minds those signs by subjection to which their carnality is to be overcome. To this class of spiritual persons belonged the patriarchs and the prophets, and all those among the people of Israel through whose instrumentality the Holy Spirit ministered unto us the aids and consolations of the Scriptures. But at the present time, after that the proof of our liberty has shone forth so clearly in the resurrection of our Lord, we are not oppressed with the heavy burden of attending even to those signs which we now understand, but our Lord Himself, and apostolic practice, have handed down to us a few rites in place of many, and these at once very easy to perform, most majestic in their significance, and most sacred in the observance; such, for example, as the sacrament of baptism, and the celebration of the body and blood of the Lord. And as soon as any one looks upon these observances he knows to what they refer, and so reveres them not in carnal bondage, but in spiritual freedom. Now, as to follow the letter, and to take signs for the things that are signified by them, is a mark of weakness and bondage; so to interpret signs wrongly is the result of being misled by error. He, however, who does not understand what a sign signifies, but yet knows that it is a sign, is not in bondage. And it is better even to be in bondage to unknown but useful signs than, by interpreting them wrongly, to draw the neck from under the yoke of bondage only to insert it in the coils of error. 3.10.16. 14. But in addition to the foregoing rule, which guards us against taking a metaphorical form of speech as if it were literal, we must also pay heed to that which tells us not to take a literal form of speech as if it were figurative. In the first place, then, we must show the way to find out whether a phrase is literal or figurative. And the way is certainly as follows: Whatever there is in the word of God that cannot, when taken literally, be referred either to purity of life or soundness of doctrine, you may set down as figurative. Purity of life has reference to the love of God and one's neighbor; soundness of doctrine to the knowledge of God and one's neighbor. Every man, moreover, has hope in his own conscience, so far as he perceives that he has attained to the love and knowledge of God and his neighbor. Now all these matters have been spoken of in the first book. 15. But as men are prone to estimate sins, not by reference to their inherent sinfulness, but rather by reference to their own customs, it frequently happens that a man will think nothing blameable except what the men of his own country and time are accustomed to condemn, and nothing worthy of praise or approval except what is sanctioned by the custom of his companions; and thus it comes to pass, that if Scripture either enjoins what is opposed to the customs of the hearers, or condemns what is not so opposed, and if at the same time the authority of the word has a hold upon their minds, they think that the expression is figurative. Now Scripture enjoins nothing except charity, and condemns nothing except lust, and in that way fashions the lives of men. In the same way, if an erroneous opinion has taken possession of the mind, men think that whatever Scripture asserts contrary to this must be figurative. Now Scripture asserts nothing but the Catholic faith, in regard to things past, future, and present. It is a narrative of the past, a prophecy of the future, and a description of the present. But all these tend to nourish and strengthen charity, and to overcome and root out lust. 16. I mean by charity that affection of the mind which aims at the enjoyment of God for His own sake, and the enjoyment of one's self and one's neighbor in subordination to God; by lust I mean that affection of the mind which aims at enjoying one's self and one's neighbor, and other corporeal things, without reference to God. Again, what lust, when unsubdued, does towards corrupting one's own soul and body, is called vice; but what it does to injure another is called crime. And these are the two classes into which all sins may be divided. But the vices come first; for when these have exhausted the soul, and reduced it to a kind of poverty, it easily slides into crimes, in order to remove hindrances to, or to find assistance in, its vices. In the same way, what charity does with a view to one's own advantage is prudence; but what it does with a view to a neighbor's advantage is called benevolence. And here prudence comes first; because no one can confer an advantage on another which he does not himself possess. Now in proportion as the dominion of lust is pulled down, in the same proportion is that of charity built up. " "3.25.35. And when it is shown to be figurative, the words in which it is expressed will be found to be drawn either from like objects or from objects having some affinity. 35. But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places. For our Lord used leaven both in a bad sense, as when He said, Beware of the leaven of the Pharisees, and in a good sense, as when He said, The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Luke 13:21 36. Now the rule in regard to this variation has two forms. For things that signify now one thing and now another, signify either things that are contrary, or things that are only different. They signify contraries, for example, when they are used metaphorically at one time in a good sense, at another in a bad, as in the case of the leaven mentioned above. Another example of the same is that a lion stands for Christ in the place where it is said, The lion of the tribe of Judah has prevailed; Revelation 5:5 and again, stands for the devil where it is written, Your adversary the devil, as a roaring lion, walks about seeking whom he may devour. 1 Peter 5:8 In the same way the serpent is used in a good sense, Be wise as serpents; Matthew 10:16 and again, in a bad sense, The serpent beguiled Eve through his subtlety. 2 Corinthians 11:3 Bread is used in a good sense, I am the living bread which came down from heaven; John 6:51 in a bad, Bread eaten in secret is pleasant. Proverbs 9:17 And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples. There are passages, however, in regard to which it is uncertain in what sense they ought to be taken, as for example, In the hand of the Lord there is a cup, and the wine is red: it is full of mixture. Now it is uncertain whether this denotes the wrath of God, but not to the last extremity of punishment, that is, to the very dregs; or whether it denotes the grace of the Scriptures passing away from the Jews and coming to the Gentiles, because He has put down one and set up another,- certain observances, however, which they understand in a carnal manner, still remaining among the Jews, for the dregs hereof is not yet wrung out. The following is an example of the same object being taken, not in opposite, but only in different significations: water denotes people, as we read in the Apocalypse, Revelation 17:15 and also the Holy Spirit, as for example, Out of his belly shall flow rivers of living water; John 7:38 and many other things besides water must be interpreted according to the place in which they are found. 37. And in the same way other objects are not single in their signification, but each one of them denotes not two only but sometimes even several different things, according to the connection in which it is found. 3.25.36. And when it is shown to be figurative, the words in which it is expressed will be found to be drawn either from like objects or from objects having some affinity. 35. But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places. For our Lord used leaven both in a bad sense, as when He said, Beware of the leaven of the Pharisees, and in a good sense, as when He said, The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Luke 13:21 36. Now the rule in regard to this variation has two forms. For things that signify now one thing and now another, signify either things that are contrary, or things that are only different. They signify contraries, for example, when they are used metaphorically at one time in a good sense, at another in a bad, as in the case of the leaven mentioned above. Another example of the same is that a lion stands for Christ in the place where it is said, The lion of the tribe of Judah has prevailed; Revelation 5:5 and again, stands for the devil where it is written, Your adversary the devil, as a roaring lion, walks about seeking whom he may devour. 1 Peter 5:8 In the same way the serpent is used in a good sense, Be wise as serpents; Matthew 10:16 and again, in a bad sense, The serpent beguiled Eve through his subtlety. 2 Corinthians 11:3 Bread is used in a good sense, I am the living bread which came down from heaven; John 6:51 in a bad, Bread eaten in secret is pleasant. Proverbs 9:17 And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples. There are passages, however, in regard to which it is uncertain in what sense they ought to be taken, as for example, In the hand of the Lord there is a cup, and the wine is red: it is full of mixture. Now it is uncertain whether this denotes the wrath of God, but not to the last extremity of punishment, that is, to the very dregs; or whether it denotes the grace of the Scriptures passing away from the Jews and coming to the Gentiles, because He has put down one and set up another,- certain observances, however, which they understand in a carnal manner, still remaining among the Jews, for the dregs hereof is not yet wrung out. The following is an example of the same object being taken, not in opposite, but only in different significations: water denotes people, as we read in the Apocalypse, Revelation 17:15 and also the Holy Spirit, as for example, Out of his belly shall flow rivers of living water; John 7:38 and many other things besides water must be interpreted according to the place in which they are found. 37. And in the same way other objects are not single in their signification, but each one of them denotes not two only but sometimes even several different things, according to the connection in which it is found. ' "4.1.2. 1. This work of mine, which is entitled On Christian Doctrine, was at the commencement divided into two parts. For, after a preface, in which I answered by anticipation those who were likely to take exception to the work, I said, There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. I shall treat first of the mode of ascertaining, next of the mode of making known, the meaning. As, then, I have already said a great deal about the mode of ascertaining the meaning, and have given three books to this one part of the subject, I shall only say a few things about the mode of making known the meaning, in order if possible to bring them all within the compass of one book, and so finish the whole work in four books. 2. In the first place, then, I wish by this preamble to put a stop to the expectations of readers who may think that I am about to lay down rules of rhetoric such as I have learned, and taught too, in the secular schools, and to warn them that they need not look for any such from me. Not that I think such rules of no use, but that whatever use they have is to be learned elsewhere; and if any good man should happen to have leisure for learning them, he is not to ask me to teach them either in this work or any other. ' "4.8.22. 22. But although I take some examples of eloquence from those writings of theirs which there is no difficulty in understanding, we are not by any means to suppose that it is our duty to imitate them in those passages where, with a view to exercise and train the minds of their readers, and to break in upon the satiety and stimulate the zeal of those who are willing to learn, and with a view also to throw a veil over the minds of the godless either that they may be converted to piety or shut out from a knowledge of the mysteries, from one or other of these reasons they have expressed themselves with a useful and wholesome obscurity. They have indeed expressed themselves in such a way that those who in after ages understood and explained them aright have in the Church of God obtained an esteem, not indeed equal to that with which they are themselves regarded, but coming next to it. The expositors of these writers, then, ought not to express themselves in the same way, as if putting forward their expositions as of the same authority; but they ought in all their deliverances to make it their first and chief aim to be understood, using as far as possible such clearness of speech that either he will be very dull who does not understand them, or that if what they say should not be very easily or quickly understood, the reason will lie not in their manner of expression, but in the difficulty and subtlety of the matter they are trying to explain. ' 4.10.24. 24. Now a strong desire for clearness sometimes leads to neglect of the more polished forms of speech, and indifference about what sounds well, compared with what clearly expresses and conveys the meaning intended. Whence a certain author, when dealing with speech of this kind, says that there is in it a kind of careful negligence. Yet while taking away ornament, it does not bring in vulgarity of speech; though good teachers have, or ought to have, so great an anxiety about teaching that they will employ a word which cannot be made pure Latin without becoming obscure or ambiguous, but which when used according to the vulgar idiom is neither ambiguous nor obscure, not in the way the learned, but rather in the way the unlearned employ it. For if our translators did not shrink from saying, Non congregabo conventicula eorum de sanguinibus, because they felt that it was important for the sense to put a word here in the plural which in Latin is only used in the singular; why should a teacher of godliness who is addressing an unlearned audience shrink from using ossum instead of os, if he fear that the latter might be taken not as the singular of ossa, but as the singular of ora, seeing that African ears have no quick perception of the shortness or length of vowels? And what advantage is there in purity of speech which does not lead to understanding in the hearer, seeing that there is no use at all in speaking, if they do not understand us for whose sake we speak? He, therefore, who teaches will avoid all words that do not teach; and if instead of them he can find words which are at once pure and intelligible, he will take these by preference; if, however, he cannot, either because there are no such words, or because they do not at the time occur to him, he will use words that are not quite pure, if only the substance of his thought be conveyed and apprehended in its integrity. 25. And this must be insisted on as necessary to our being understood, not only in conversations, whether with one person or with several, but much more in the case of a speech delivered in public: for in conversation any one has the power of asking a question; but when all are silent that one may be heard, and all faces are turned attentively upon him, it is neither customary nor decorous for a person to ask a question about what he does not understand; and on this account the speaker ought to be especially careful to give assistance to those who cannot ask it. Now a crowd anxious for instruction generally shows by its movements if it understands what is said; and until some indication of this sort be given, the subject discussed ought to be turned over and over, and put in every shape and form and variety of expression, a thing which cannot be done by men who are repeating words prepared beforehand and committed to memory. As soon, however, as the speaker has ascertained that what he says is understood, he ought either to bring his address to a close, or pass on to another point. For if a man gives pleasure when he throws light upon points on which people wish for instruction, he becomes wearisome when he dwells at length upon things that are already well known, especially when men's expectation was fixed on having the difficulties of the passage removed. For even things that are very well known are told for the sake of the pleasure they give, if the attention be directed not to the things themselves, but to the way in which they are told. Nay, even when the style itself is already well known, if it be pleasing to the hearers, it is almost a matter of indifference whether he who speaks be a speaker or a reader. For things that are gracefully written are often not only read with delight by those who are making their first acquaintance with them, but re-read with delight by those who have already made acquaintance with them, and have not yet forgotten them; nay, both these classes will derive pleasure even from hearing another man repeat them. And if a man has forgotten anything, when he is reminded of it he is taught. But I am not now treating of the mode of giving pleasure. I am speaking of the mode in which men who desire to learn ought to be taught. And the best mode is that which secures that he who hears shall hear the truth, and that what he hears he shall understand. And when this point has been reached, no further labor need be spent on the truth itself, as if it required further explanation; but perhaps some trouble may be taken to enforce it so as to bring it home to the heart. If it appear right to do this, it ought to be done so moderately as not to lead to weariness and impatience. " "4.15.32. 32. And so our Christian orator, while he says what is just, and holy, and good (and he ought never to say anything else), does all he can to be heard with intelligence, with pleasure, and with obedience; and he need not doubt that if he succeed in this object, and so far as he succeeds, he will succeed more by piety in prayer than by gifts of oratory; and so he ought to pray for himself, and for those he is about to address, before he attempts to speak. And when the hour has come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute. For, as in regard to every matter of faith and love there are many things that may be said, and many ways of saying them, who knows what it is expedient at a given moment for us to say, or to be heard saying, except God who knows the hearts of all? And who can make us say what we ought, and in the way we ought, except Him in whose hand both we and our speeches are? Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine. But when the hour for speech arrives, let him reflect upon that saying of our Lord's as better suited to the wants of a pious mind: Take no thought how or what you shall speak; for it shall be given you in that same hour what you shall speak. For it is not ye that speak, but the Spirit of your Father which speaks in you. Matthew 10:19-20 The Holy Spirit, then, speaks thus in those who for Christ's sake are delivered to the persecutors; why not also in those who deliver Christ's message to those who are willing to learn? " "4.20.41. 39. But now to come to something more definite. We have an example of the calm, subdued style in the Apostle Paul, where he says: Tell me, you that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covets; the one from the Mount Sinai, which genders to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all; Galatians 4:21-26 and so on. And in the same way where he reasons thus: Brethren, I speak after the manner of men: Though it be but a man's covet, yet if it be confirmed, no man disannuls, or adds thereto. Now to Abraham and his seed were the promises made. He says not, And to seeds, as of many; but as of one, And to your seed, which is Christ. And this I say, that the covet, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:15-18 And because it might possibly occur to the hearer to ask, If there is no inheritance by the law, why then was the law given? He himself anticipates this objection and asks, Wherefore then serves the law? And the answer is given: It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one; but God is one. And here an objection occurs which he himself has stated: Is the law then against the promises of God? He answers: God forbid. And he also states the reason in these words: For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture has concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Galatians 3:19-22 It is part, then, of the duty of the teacher not only to interpret what is obscure, and to unravel the difficulties of questions, but also, while doing this, to meet other questions which may chance to suggest themselves, lest these should cast doubt or discredit on what we say. If, however, the solution of these questions suggest itself as soon as the questions themselves arise, it is useless to disturb what we cannot remove. And besides, when out of one question other questions arise, and out of these again still others; if these be all discussed and solved, the reasoning is extended to such a length, that unless the memory be exceedingly powerful and active the reasoner finds it impossible to return to the original question from which he set out. It is, however, exceedingly desirable that whatever occurs to the mind as an objection that might be urged should be stated and refuted, lest it turn up at a time when no one will be present to answer it, or lest, if it should occur to a man who is present but says nothing about it, it might never be thoroughly removed. 40. In the following words of the apostle we have the temperate style: Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters. 1 Timothy 5:1-2 And also in these: I beseech you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service. Romans 12:1 And almost the whole of this hortatory passage is in the temperate style of eloquence; and those parts of it are the most beautiful in which, as if paying what was due, things that belong to each other are gracefully brought together. For example: Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teaches, on teaching; or he that exhorts, on exhortation: he that gives, let him do it with simplicity; he that rules, with diligence; he that shows mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Romans 12:6-16 And how gracefully all this is brought to a close in a period of two members: Mind not high things, but condescend to men of low estate! And a little afterwards: Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Romans 13:7 And these also, though expressed in single clauses, are terminated by a period of two members: Owe no man anything, but to love one another. And a little farther on: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. Romans 13:12-14 Now if the passage were translated thus, et carnis providentiam ne in concupiscentiis feceritis, the ear would no doubt be gratified with a more harmonious ending; but our translator, with more strictness, preferred to retain even the order of the words. And how this sounds in the Greek language, in which the apostle spoke, those who are better skilled in that tongue may determine. My opinion, however, is, that what has been translated to us in the same order of words does not run very harmoniously even in the original tongue. 41. And, indeed, I must confess that our authors are very defective in that grace of speech which consists in harmonious endings. Whether this be the fault of the translators, or whether, as I am more inclined to believe, the authors designedly avoided such ornament, I dare not affirm; for I confess I do not know. This I know, however, that if any one who is skilled in this species of harmony would take the closing sentences of these writers and arrange them according to the law of harmony (which he could very easily do by changing some words for words of equivalent meaning, or by retaining the words he finds and altering their arrangement), he will learn that these divinely-inspired men are not defective in any of those points which he has been taught in the schools of the grammarians and rhetoricians to consider of importance; and he will find in them many kinds of speech of great beauty - beautiful even in our language, but especially beautiful in the original - none of which can be found in those writings of which they boast so much. But care must be taken that, while adding harmony, we take away none of the weight from these divine and authoritative utterances. Now our prophets were so far from being deficient in the musical training from which this harmony we speak of is most fully learned, that Jerome, a very learned man, describes even the metres employed by some of them, in the Hebrew language at least; though, in order to give an accurate rendering of the words, he has not preserved these in his translation. I, however (to speak of my own feeling, which is better known to me than it is to others, and than that of others is to me), while I do not in my own speech, however modestly I think it done, neglect these harmonious endings, am just as well pleased to find them in the sacred authors very rarely. 42. The majestic style of speech differs from the temperate style just spoken of, chiefly in that it is not so much decked out with verbal ornaments as exalted into vehemence by mental emotion. It uses, indeed, nearly all the ornaments that the other does; but if they do not happen to be at hand, it does not seek for them. For it is borne on by its own vehemence; and the force of the thought, not the desire for ornament, makes it seize upon any beauty of expression that comes in its way. It is enough for its object that warmth of feeling should suggest the fitting words; they need not be selected by careful elaboration of speech. If a brave man be armed with weapons adorned with gold and jewels, he works feats of valor with those arms in the heat of battle, not because they are costly, but because they are arms; and yet the same man does great execution, even when anger furnishes him with a weapon that he digs out of the ground. The apostle in the following passage is urging that, for the sake of the ministry of the gospel, and sustained by the consolations of God's grace, we should bear with patience all the evils of this life. It is a great subject, and is treated with power, and the ornaments of speech are not wanting: Behold, he says, now is the accepted time; behold, now is the day of salvation. Giving no offense in anything, that the ministry not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in strifes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. 2 Corinthians 6:2-10 See him still burning: O you Corinthians, our mouth is opened unto you, our heart is enlarged, and so on; it would be tedious to go through it all. 43. And in the same way, writing to the Romans, he urges that the persecutions of this world should be overcome by charity, in assured reliance on the help of God. And he treats this subject with both power and beauty: We know, he says, that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifies; who is he that condemns? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For Your sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Romans 8:28-39 44. Again, in writing to the Galatians, although the whole epistle is written in the subdued style, except at the end, where it rises into a temperate eloquence, yet he interposes one passage of so much feeling that, notwithstanding the absence of any ornaments such as appear in the passages just quoted, it cannot be called anything but powerful: You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am; for I am as you are: you have not injured me at all. You know how, through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spoke of? For I bear you record, that, if it had been possible, you would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? They zealously affect you, but not well; yea, they would exclude you, that you might affect them. But it is good to be zealously affected always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you. Galatians 4:10-20 Is there anything here of contrasted words arranged antithetically, or of words rising gradually to a climax, or of sonorous clauses, and sections, and periods? Yet, notwithstanding, there is a glow of strong emotion that makes us feel the fervor of eloquence. " ''. None
106. Augustine, The City of God, 6.10, 10.9, 10.29, 19.23 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustine of Hippo, De civitate Dei • Augustine, De Civitate Dei • Augustine, De Doctrina Christiana • Augustine, De Ordine • De provinciis consularibus (Cicero) • Des Places, E. • Lactantius, The Death of the Persecutors / De moribus persecutorum • Lucian, De sacrificiis • Porphyry, Philosophia ex Oraculis, De Regressu Animae • Porphyry, predicts the demise of Christianity, De Abstinentia • Seneca the Younger, De Superstitione • Seneca the Younger, De vita beata

 Found in books: Neusner Green and Avery-Peck (2022) 48; Nuno et al (2021) 114, 138; Pollmann and Vessey (2007) 76, 138, 221; Simmons(1995) 24, 27, 138, 268, 274; Yates and Dupont (2020) 172


6.10. That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences.
10.9. These miracles, and many others of the same nature, which it were tedious to mention, were wrought for the purpose of commending the worship of the one true God, and prohibiting the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which they call either magic, or by the more abominable title necromancy, or the more honorable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit arts and condemned, and those others who seem to them to be worthy of praise for their practice of theurgy - the truth, however, being that both classes are the slaves of the deceitful rites of the demons whom they invoke under the names of angels. For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognized, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognize the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth - for he owns that it is by another way we must reach the heavenly society of the angels - he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chald an or other: A good man in Chald a complains, he says, that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring not to listen to his request. Therefore, adds Porphyry, what the one man bound, the other could not loose. And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them. ' "
10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall. " "
19.23. For in his book called &'. None
107. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustus, de uita sua • De Re Publica (Cicero)

 Found in books: Green (2014) 157, 162; Santangelo (2013) 116
108. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Ambrose of Milan, De Jacob et vita beata • Augustine of Hippo, De diversis quaestionibus ad Simplicianum • Augustine’s Works, De mend. • Liber de fide

 Found in books: Wilson (2018) 276, 280; Yates and Dupont (2020) 257
109. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • lex Iulia de adulteriis coercendis • rites de passage (rites of passage)

 Found in books: Edmondson (2008) 66; Perry (2014) 132
110. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • De Plantatione, place in Allegorical Commentary • Jerome, On Illustrious Men / De viris illustribus • Jerome, and De vir. ill. • Philo, De Agricultura, title

 Found in books: Geljon and Runia (2013) 3; Geljon and Runia (2019) 3; Simmons(1995) 52; Yates and Dupont (2020) 169
111. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Iulia de maritandis ordinibus, lex • Smet, Maartin de, Smetius • lex Iulia de adulteriis • lex Iulia de adulteriis coercendis • lex Julia de adulteriis coercendis, modified by Constantine

 Found in books: Bruun and Edmondson (2015) 34; Hubbard (2014) 77; Huebner and Laes (2019) 120; Phang (2001) 204; Talbert (1984) 44
112. None, None, nan (7th cent. CE - 7th cent. CE)
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 233, 234, 241; Wardy and Warren (2018) 233, 234, 241
113. Strabo, Geography, 13.1.54
 Tagged with subjects: • Cicero, De finibus

 Found in books: Konig and Wiater (2022) 218; König and Wiater (2022) 218


13.1.54. From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men."". None
114. Valerius Maximus, Memorable Deeds And Sayings, 1.1.1
 Tagged with subjects: • Tullius Cicero, M., De diuinatione • Tullius Cicero, M., De haruspicum responso • de iure pontificum (Numa)

 Found in books: Mackey (2022) 277; Santangelo (2013) 34, 104


1.1.1. Our ancestors appointed that the set and solemn ceremonies should be ordered by the knowledge of the pontiffs; the right administration of these ceremonies, and authority for so doing, by the observations of the augurs; the predictions of Apollo should depend upon the books of the seers; but that the mysteries of portents should be unfolded according to the rules of the Etruscan discipline. For by the ancient institutions, when we were to commend anything to the gods, we gave ourselves to prayer; when anything was earnestly to be desired of the gods, then to vows; when anything to be paid, to thanksgiving; when enquiry after future success was made, to obtain by request; when any solemn sacrifice was to be done, to sacrifice. By which means the significations of portents and thunders were likewise discovered.''. None
115. Vergil, Aeneis, 6.847-6.853
 Tagged with subjects: • Augustus, as character in Broch’s Der Tod des Vergil • Broch, Hermann, Der Tod des Vergil • De architectura, and Greek knowledge • De architectura, and imperialism • Virgil, in Hermann Broch’s Der Tod des Vergil • religion, in Cicero’s De Natura Deorum

 Found in books: Gale (2000) 273; Goldschmidt (2019) 177, 178; Oksanish (2019) 60


6.847. Excudent alii spirantia mollius aera, 6.848. credo equidem, vivos ducent de marmore voltus, 6.849. orabunt causas melius, caelique meatus 6.850. describent radio, et surgentia sidera dicent: 6.851. tu regere imperio populos, Romane, memento; 6.852. hae tibi erunt artes; pacisque imponere morem, 6.853. parcere subiectis, et debellare superbos.''. None		6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 6.849. Victorious paeans on the fragrant air 6.850. of laurel groves; and hence to earth outpours 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land 6.853. Fell wounded on the field; here holy priests ''. None
116. None, None, nan
 Tagged with subjects: • SC de Bacchanalibus • SC de Cn. Pisone patre • Senatusconsultum de Bacchanalibus

 Found in books: Bruun and Edmondson (2015) 100, 160, 173, 278, 306, 406; Rupke (2016) 15
117. None, None, nan
 Tagged with subjects: • Cicero, influence of De officiis on Ars amatoria • De Lacy, P. • De rerum natura (Lucretius) • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 225, 237, 241; Long (2006) 161, 206; Mackey (2022) 214; Wardy and Warren (2018) 225, 237, 241; Williams and Vol (2022) 80
118. None, None, nan
 Tagged with subjects: • Epicurus, authority in the De Rerum Natura

 Found in books: Bryan (2018) 229, 236, 239; Wardy and Warren (2018) 229, 236, 239
119. None, None, nan
 Tagged with subjects: • Lex, de officiis et honoribus flaminis provinciae Narbonensis • lex de flamonio provinciae Narbonensis

 Found in books: Bruun and Edmondson (2015) 549; Czajkowski et al (2020) 338
120. None, None, nan
 Tagged with subjects: • Lex, de officiis et honoribus flaminis provinciae Narbonensis • SC de Bacchanalibus • SC de Cn. Pisone patre • lex de flamonio provinciae Narbonensis • lex de imperio • rites de passage (rites of passage)

 Found in books: Ando (2013) 156; Bruun and Edmondson (2015) 100, 306, 549; Czajkowski et al (2020) 338; Edmondson (2008) 42
121. None, None, nan
 Tagged with subjects: • senatus consultum (senatorial decree), s.c. de agro Pergameno • senatus consultum, de agro Pergameno

 Found in books: Dignas (2002) 115; Marek (2019) 256
122. None, None, nan
 Tagged with subjects: • Ps.Aristotle, De Mundo • Ps.Aristotle, De mundo

 Found in books: Geljon and Runia (2013) 150; Geljon and Runia (2019) 93, 143
123. None, None, nan
 Tagged with subjects: • De Falco, Vittorio v, • rite de passage, thronosis • rite de passage, van Gennep – tripartite schema

 Found in books: Amendola (2022) 416; Edmonds (2004) 114, 116



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