1. Hebrew Bible, Leviticus, 27.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economy, economic conditions Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96| 27.24. "בִּשְׁנַת הַיּוֹבֵל יָשׁוּב הַשָּׂדֶה לַאֲשֶׁר קָנָהוּ מֵאִתּוֹ לַאֲשֶׁר־לוֹ אֲחֻזַּת הָאָרֶץ׃", | 27.24. "In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth.", |
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2. Homer, Iliad, 9.406-9.409 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •economy/economics Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 15 | 9.406. / Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. 9.407. / Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. 9.408. / Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. 9.409. / Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. |
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3. Hesiod, Works And Days, 39 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 44 | 39. We split our goods in two, but, capturing |
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| 4. Solon, Fragments, 4.12, 4.23-4.26, 4.30-4.39, 6.3 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 50, 144 |
| 5. Tyrtaeus, Fragments, 4.9 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 144 |
| 6. Pindar, Pythian Odes, 2.86-2.88 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 107 |
| 7. Theognis, Elegies, 53-63, 65-69, 64 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 56 |
| 8. Pindar, Isthmian Odes, 1.68-1.70 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •economy/economics Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 19 |
| 9. Plato, Hipparchus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 76 |
| 10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 27 |
11. Herodotus, Histories, 1.59.6, 2.177.2, 3.80, 3.80.6, 5.66.2, 5.69.2, 5.77-5.78, 6.89, 6.92.1, 6.132-6.136, 7.142-7.144 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 76, 79, 135, 137, 152, 158 | 1.59.6. These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 2.177.2. It was Amasis also who made the law that every Egyptian declare his means of livelihood to the ruler of his district annually, and that omitting to do so or to prove that one had a legitimate livelihood be punishable with death. Solon the Athenian got this law from Egypt and established it among his people; may they always have it, for it is a perfect law. 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.80.6. But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 5.66.2. These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally. 5.69.2. When he had drawn into his own party the Athenian people, which was then debarred from all rights, he gave the tribes new names and increased their number, making ten tribe-wardens in place of four, and assigning ten districts to each tribe. When he had won over the people, he was stronger by far than the rival faction. 5.77. When this force then had been ingloriously scattered, the Athenians first marched against the Chalcidians to punish them. The Boeotians came to the Euripus to help the Chalcidians and as soon as the Athenians saw these allies, they resolved to attack the Boeotians before the Chalcidians. ,When they met the Boeotians in battle, they won a great victory, slaying very many and taking seven hundred of them prisoner. On that same day the Athenians crossed to Euboea where they met the Chalcidians too in battle, and after overcoming them as well, they left four thousand tet farmers on the lands of the horse-breeders. ,Horse-breeders was the name given to the men of substance among the Chalcidians. They fettered as many of these as they took alive and kept them imprisoned with the captive Boeotians. In time, however, they set them free, each for an assessed ransom of two minae. The fetters in which the prisoners had been bound they hung up in the acropolis, where they could still be seen in my time hanging from walls which the Persians' fire had charred, opposite the temple which faces west. ,Moreover, they made a dedication of a tenth part of the ransom, and this money was used for the making of a four-horse chariot which stands on the left hand of the entrance into the outer porch of the acropolis and bears this inscription: quote type="inscription" l met="dact" Athens with Chalcis and Boeotia fought, /l l Bound them in chains and brought their pride to naught. /l l Prison was grief, and ransom cost them dear- /l l One tenth to Pallas raised this chariot here. /l /quote 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 6.89. Later Nicodromus, according to his agreement with the Athenians, took possession of the Old City, as it was called; but the Athenians were not there at the right time, for they did not have ships worthy to fight the Aeginetans. While they were asking the Corinthians to lend them ships, the affair was ruined. The Corinthians at that time were their close friends, so they consented to the Athenians' plea and gave them twenty ships, at a price of five drachmas apiece; by their law they could not make a free gift of them. Taking these ships and their own, the Athenians manned seventy in all and sailed for Aegina, but they came a day later than the time agreed. 6.92.1. Thus the Aeginetans dealt with each other. When the Athenians came, they fought them at sea with seventy ships; the Aeginetans were defeated in the sea-fight and asked for help from the Argives, as they had done before. But this time the Argives would not aid them, holding a grudge because ships of Aegina had been taken by force by Cleomenes and put in on the Argolid coast, where their crews landed with the Lacedaemonians; men from ships of Sicyon also took part in the same invasion. 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request. 6.133. Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices. 6.134. All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. 6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. 6.136. Such was the priestess' reply to the Parians. The Athenians had much to say about Miltiades on his return from Paros, especially Xanthippus son of Ariphron, who prosecuted Miltiades before the people for deceiving the Athenians and called for the death penalty. ,Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. ,The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact" Divine Salamis, you will bring death to women's sons /l l When the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. 7.144. The advice of Themistocles had prevailed on a previous occasion. The revenues from the mines at Laurium had brought great wealth into the Athenians' treasury, and when each man was to receive ten drachmae for his share, Themistocles persuaded the Athenians to make no such division but to use the money to build two hundred ships for the war, that is, for the war with Aegina. ,This was in fact the war the outbreak of which saved Hellas by compelling the Athenians to become seamen. The ships were not used for the purpose for which they were built, but later came to serve Hellas in her need. These ships, then, had been made and were already there for the Athenians' service, and now they had to build yet others. ,In their debate after the giving of the oracle they accordingly resolved that they would put their trust in the god and meet the foreign invader of Hellas with the whole power of their fleet, ships and men, and with all other Greeks who were so minded. |
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| 12. Euripides, Suppliant Women, 776-777, 775 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 17 |
| 13. Aristophanes, Fragments, 101 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 79 |
| 14. Xenophon, Hellenica, 3.3.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 125 |
| 15. Xenophon, Hiero, 5.3, 6.4-6.5, 6.11, 10.3-10.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 100 |
16. Thucydides, The History of The Peloponnesian War, 1.89-1.117, 6.54.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6, 76| 6.54.6. τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου. | 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. |
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| 17. Sophocles, Antigone, 1063, 1077 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 26 |
| 18. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 115 |
| 19. Aristotle, Athenian Constitution, 2.2, 5.2, 12.3, 13.5, 16.2-16.3, 16.7-16.8, 21.5, 22.3, 25.4, 26.2, 26.4, 27.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 50, 68, 76, 79, 115, 152 |
| 20. Philochorus, Fragments, 119 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 137 |
21. Cato, Marcus Porcius, On Agriculture, 144-147, 149-150, 148 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 95 | 148. Terms for the sale of wine in jars: Forty-one urns to the culleus will be delivered, and only wine which is neither sour nor musty will be sold. Within three days it shall be tasted subject to the decision of an honest man, and if the purchaser fails to have this done, it will be considered tasted; but any delay in the tasting caused by the owner will add as many days to the time allowed the purchaser. The acceptance will take place before the first of January next following; and in default of the acceptance by the purchaser the owner will measure the wine, and settlement will be made on the basis of such measurement; if the purchaser wishes the owner will take an oath that he has measured it correctly. Storage will be allowed for the wine until the first of October next following; if it is not removed before that date, the owner will do what he wishes with the wine. Other terms as for olives on the tree. |
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| 22. Dead Sea Scrolls, 4Q418, 558, 652, 692.13, 801, 1761 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96 |
| 23. Plutarch, Lycurgus, 6.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 144 |
24. Plutarch, Cimon, 17.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 115| 17.3. ἐν δὲ τούτῳ τῶν Λακεδαιμονίων, ὡς ἐπανήρχοντο Δελφοὺς ἀπὸ Φωκέων ἐλευθερώσαντες, ἐν Τανάγρᾳ καταστρατοπεδευσάντων Ἀθηναῖοι μὲν ἀπήντων διαμαχούμενοι, Κίμων δὲ μετὰ τῶν ὅπλων ἧκεν εἰς τὴν αὑτοῦ φυλὴν τὴν Οἰνηΐδα, πρόθυμος ὢν ἀμύνεσθαι τοὺς Λακεδαιμονίους μετὰ τῶν πολιτῶν. | 17.3. |
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| 25. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 56 |
26. Plutarch, Aristides, 22.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 152| 22.1. ἐπεὶ δʼ ἀναχωρήσαντας εἰς τὸ ἄστυ τοὺς Ἀθηναίους ὁ Ἀριστείδης ἑώρα ζητοῦντας τὴν δημοκρατίαν ἀπολαβεῖν, ἅμα μὲν ἄξιον ἡγούμενος διὰ τὴν ἀνδραγαθίαν ἐπιμελείας τὸν δῆμον, ἅμα δʼ οὐκ ἔτι ῥᾴδιον ἰσχύοντα τοῖς ὅπλοις καὶ μέγα φρονοῦντα ταῖς νίκαις ἐκβιασθῆναι, γράφει ψήφισμα κοινὴν εἶναι τὴν πολιτείαν καὶ τοὺς ἄρχοντας ἐξ Ἀθηναίων πάντων αἱρεῖσθαι. | 22.1. |
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| 27. Plutarch, Apopthegmata Romana, 22.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 152 |
28. Plutarch, Themistocles, 19.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 152| 19.4. ἰδίως δέ πως καὶ περιττῶς ὁ Κλείδημος ἀπήγγειλε περὶ τούτων, ἄνωθέν ποθεν ἀρξάμενος, ὅτι δόγμα κοινὸν ἦν Ἑλλήνων μηδεμίαν ἐκπλεῖν τριήρη μηδαμόθεν ἀνδρῶν πέντε πλείονας δεχομένην· τὸν δὲ ἄρχοντα τῆς Ἀργοῦς Ἰάσονα μόνον περιπλεῖν περιπλεῖν Sintenis and Bekker assume a lacuna after this word. A Bodleian MS. (B a ) has τριήρει πλήρει ἀνδρῶν ἱκανῶν ( with a trireme fully manned ). ἐξείργοντα τῆς θαλάττης τὰ λῃστήρια. Δαιδάλου δὲ πλοίῳ φυγόντος εἰς Ἀθήνας, Μίνως παρὰ τὰ δόγματα μακραῖς ναυσὶ διώκων ὑπὸ χειμῶνος εἰς Σικελίαν ἀπηνέχθη κἀκεῖ κατέστρεψε τὸν βίον. | |
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29. New Testament, Matthew, 5.3, 5.5, 5.10-5.12, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economy, economic conditions Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96| 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· | 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 6.12. Forgive us our debts, as we also forgive our debtors. |
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30. New Testament, Luke, 5.3, 5.10, 5.12, 11.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economy, economic conditions Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96| 5.3. ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους. 5.10. ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. 5.12. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν Ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι. 11.4. καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. | 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive." 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean." 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'" |
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| 31. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic conditions Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96 |
32. Plutarch, Pericles, 9.1, 9.5, 37.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 115, 137| 9.1. ἐπεὶ δὲ Θουκυδίδης μὲν ἀριστοκρατικήν τινα τὴν τοῦ Περικλέους ὑπογράφει πολιτείαν, λόγῳ μὲν οὖσαν δημοκρατίαν, ἔργῳ δʼ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχήν, ἄλλοι δὲ πολλοὶ πρῶτον ὑπʼ ἐκείνου φασὶ τὸν δῆμον ἐπὶ κληρουχίας καὶ θεωρικὰ καὶ μισθῶν διανομὰς προαχθῆναι, κακῶς ἐθισθέντα καὶ γενόμενον πολυτελῆ καὶ ἀκόλαστον ὑπὸ τῶν τότε πολιτευμάτων ἀντὶ σώφρονος καὶ αὐτουργοῦ, θεωρείσθω διὰ τῶν πραγμάτων αὐτῶν ἡ αἰτία τῆς μεταβολῆς. 37.4. ἐπράθησαν δʼ οὖν δʼ οὖν Fuhr and Blass, with F a S: οὖν . ἁλόντες ὀλίγῳ πεντακισχιλίων ἐλάττους, οἱ δὲ μείναντες ἐν τῇ πολιτείᾳ καὶ κριθέντες Ἀθηναῖοι μύριοι καὶ τετρακισχίλιοι καὶ τεσσαράκοντα τὸ πλῆθος ἐξητάσθησαν. | 9.1. Thucydides describes In the encomium on Pericles, Thuc. 2.65.9 . the administration of Pericles as rather aristocratic,— in name a democracy, but in fact a government by the greatest citizen. But many others say that the people was first led on by him into allotments of public lands, festival-grants, and distributions of fees for public services, thereby falling into bad habits, and becoming luxurious and wanton under the influence of his public measures, instead of frugal and self-sufficing. Let us therefore examine in detail the reason for this change in him. The discussion of this change in Pericles from the methods of a demagogue to the leadership described by Thucydides, continues through chapter 15. 37.4. As a result, a little less than five thousand were convicted and sold into slavery, and those who retained their citizenship and were adjudged to be Athenians were found, as a result of this scrutiny, to be fourteen thousand and forty in number. |
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| 33. Galen, On The Preservation of Health, 1.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •economy/economics Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 19, 20 |
| 34. Gaius, Instiutiones, 3.145 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •economy, roman, economic revolution 2nd-1st cent. bc Found in books: Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 95 |
| 35. Justinian, Digest, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •economy, roman, economic revolution 2nd-1st cent. bc Found in books: Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 95 |
| 41. Epigraphy, Van Effenterre And Ruzé 1994-95, 1.105 Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 42 |
| 42. Aristophanes Boeotus, Fragments, 101 Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 79 |
| 44. Lysias, Orations, 34 Tagged with subjects: •economy, economic Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 177 |
