|1. Hebrew Bible, Deuteronomy, 4.9, 4.11, 5.9, 6.4-6.12, 8.11, 17.18-17.19, 21.18, 24.8, 26.1-26.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Family, center of education • Persia, Sasanid, education • Scribal Curriculum/Education • Wisdom literature, distinctive function in education • diet,, as educational discipline • education • education, applications of, to address historical,religious or social issues • education, curriculum • education, educational, educative, progress • education, goals of • education, goals of, reward of the learner • education, goals of, theory • education, rabbinic • educational metaphor, bird imagery
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 133, 134; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 129, 130, 135, 136, 137, 138, 139, 140, 148, 149; Damm (2018), Religions and Education in Antiquity, 94; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 98, 100; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 42, 43, 45, 111, 129; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 50; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 113; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 382
4.9 רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃
4.11 וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃
5.9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃' '6.11 וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 6.12 הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
8.11 הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃
17.18 וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19 וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃
21.18 כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃
24.8 הִשָּׁמֶר בְּנֶגַע־הַצָּרַעַת לִשְׁמֹר מְאֹד וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר־יוֹרוּ אֶתְכֶם הַכֹּהֲנִים הַלְוִיִּם כַּאֲשֶׁר צִוִּיתִם תִּשְׁמְרוּ לַעֲשׂוֹת׃
26.1 וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃
26.1 וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 26.2 וְלָקַחְתָּ מֵרֵאשִׁית כָּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃ 26.3 וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃ 2
6.4 וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְהוָה אֱלֹהֶיךָ׃ 26.5 וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6 וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7 וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8 וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9 וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
26.11 וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃
26.12 כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃
26.13 וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃
26.14 לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃
26.15 הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃'' None
4.9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;
4.11 And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.
5.9 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates. 6.10 And it shall be, when the LORD thy God shall bring thee into the land which He swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee—great and goodly cities, which thou didst not build, 6.11 and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied— 6.12 then beware lest thou forget the LORD, who brought thee forth out of the land of Egypt, out of the house of bondage.
8.11 Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;
17.18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. 17.19 And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;
21.18 If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;
24.8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do.
26.1 And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein; 26.2 that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there. 26.3 And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’ 2
6.4 And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God. 26.5 And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9 And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
26.10 And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.
26.11 And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.
26.12 When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,
26.13 then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.
26.14 I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me.
26.15 Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’'' None
|2. Hebrew Bible, Exodus, 2.17, 3.21-3.22, 12.26-12.27, 17.14, 23.7, 30.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Education • Greek, education • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • Platonist education • Pseudo-Hecataeus, On the Jews, Jewish education • Scribal Curriculum/Education • Sefer ha- inukh (The Book of Education) • Wisdom literature, distinctive function in education • education (educated) • education, applications of, to address historical,religious or social issues • education, as productive of virtue • education, history of, teachers • education, rabbinic • elementary education
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 142; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 337, 342; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 162; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 133; Damm (2018), Religions and Education in Antiquity, 94; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 98; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 91; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 163; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 141
2.17 וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃
3.21 וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם׃ 3.22 וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל־בְּנֵיכֶם וְעַל־בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת־מִצְרָיִם׃
12.26 וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 12.27 וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃
17.14 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם׃
23.7 מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃' ' None
2.17 And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
3.21 And I will give this people favour in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty; 3.22 but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.’
12.26 And it shall come to pass, when your children shall say unto you: What mean ye by this service? 12.27 that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped.
17.14 And the LORD said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’
23.7 Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.
30.10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’'' None
|3. Hebrew Bible, Genesis, 1.2, 1.26, 3.18, 9.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Educated, erudite • Education, monastic • Persia, Sasanid, education • Philo, education of • Wisdom literature, distinctive function in education • education • education, Christian origins and • education, Paul and • education, educational, educative • education, educational, educative, growth • education, educational, educative, train, training • education, late ancient Christianity and • education, philosophical
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 153; Damm (2018), Religions and Education in Antiquity, 203; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 23, 32, 96, 98, 99, 112, 198, 223, 225, 246, 256; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33, 270; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 129; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 304; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 41, 383, 400
1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃' ' None
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
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.’
3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
9.20 And Noah, the man of the land, began and planted a vineyard.' ' None
|4. Hebrew Bible, Job, 5.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Education • Prophets, Jewish, educational methods in • education, pedagogy • ethical education, Judaism • ethical education, in Book of Proverbs • wisdom, Wisdom literature, educational method
Found in books: Damm (2018), Religions and Education in Antiquity, 49; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 205, 206
5.25 וְיָדַעְתָּ כִּי־רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ׃'' None
5.25 Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth.'' None
|5. Hebrew Bible, Leviticus, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Education • education • education, Christian origins and • education, Paul and • education, applications of, to address historical,religious or social issues • education, late ancient Christianity and • education, philosophical • education, rabbinic
Found in books: Damm (2018), Religions and Education in Antiquity, 94, 203; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 212, 213; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 72
19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25 וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃' ' None
19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. 19.25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.' ' None
|6. Hebrew Bible, Numbers, 18.21, 18.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Greek. See also ethnography education • Pseudo-Hecataeus, On the Jews, Greek education of • Pseudo-Hecataeus, On the Jews, Jewish education • education, applications of, to address historical,religious or social issues • education, rabbinic
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 159; Damm (2018), Religions and Education in Antiquity, 94
18.21 וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃
18.24 כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃'' None
18.21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.
18.24 For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’'' None
|7. Hebrew Bible, Proverbs, 1.8-1.9, 2.1-2.7, 3.11-3.12, 4.2-4.3, 4.27, 5.1-5.23, 6.20-6.21, 7.3, 7.25-7.26, 10.1, 13.24, 15.20, 22.15, 23.13, 30.11, 30.15-30.16, 30.18-30.19, 30.21-30.31, 31.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria, order of education and knowledge in • Educated, erudite • Education • Education, Roman period • Family, center of education • Prophets, Jewish, educational methods in • Wisdom literature, distinctive function in education • domestic cult, education • education • education and religion • education, depth vs. breadth • education, goals of, travel to acquire • education, pedagogy • educational metaphor, animal that crushes things underfoot • educational metaphor, bird imagery • educational metaphor, cistern • educational metaphor, doe • educational metaphor, fig tree • educational metaphor, sieve • educational metaphor, sponge • educational metaphor, tree • educational metaphor, water imagery • ethical education, Judaism • ethical education, in Book of Proverbs • religion, education and • wisdom, Wisdom literature, educational method
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 94; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 129, 130, 135, 138, 223; Damm (2018), Religions and Education in Antiquity, 29, 31, 32, 33, 34, 44, 48, 49; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 342; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 14, 42, 44, 59, 60, 69, 71, 132; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 19; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 147; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 72; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 202, 203, 207; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187; Wilson (2012), The Sentences of Sextus, 254; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 189
1.8 שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃ 1.9 כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ׃
2.1 בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃
2.1 כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.2 לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃ 2.2 לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃ 2.3 כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4 אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.5 אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃ 2.6 כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7 וצפן יִצְפֹּן לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃
3.11 מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.12 כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃
4.2 בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃
4.2 כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃ 4.3 כִּי־בֵן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי׃
4.27 אַל־תֵּט־יָמִין וּשְׂמֹאול הָסֵר רַגְלְךָ מֵרָע׃
5.1 בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃
5.1 פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 5.2 וְלָמָּה תִשְׁגֶּה בְנִי בְזָרָה וּתְחַבֵּק חֵק נָכְרִיָּה׃ 5.2 לִשְׁמֹר מְזִמּוֹת וְדַעַת שְׂפָתֶיךָ יִנְצֹרוּ׃ 5.3 כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְחָלָק מִשֶּׁמֶן חִכָּהּ׃ 5.4 וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה חַדָּה כְּחֶרֶב פִּיּוֹת׃ 5.5 רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ׃ 5.6 אֹרַח חַיִּים פֶּן־תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע׃ 5.7 וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 5.8 הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל־תִּקְרַב אֶל־פֶּתַח בֵּיתָהּ׃ 5.9 פֶּן־תִּתֵּן לַאֲחֵרִים הוֹדֶךָ וּשְׁנֹתֶיךָ לְאַכְזָרִי׃' 5.11 וְנָהַמְתָּ בְאַחֲרִיתֶךָ בִּכְלוֹת בְּשָׂרְךָ וּשְׁאֵרֶךָ׃
5.12 וְאָמַרְתָּ אֵיךְ שָׂנֵאתִי מוּסָר וְתוֹכַחַת נָאַץ לִבִּי׃
5.13 וְלֹא־שָׁמַעְתִּי בְּקוֹל מוֹרָי וְלִמְלַמְּדַי לֹא־הִטִּיתִי אָזְנִי׃
5.14 כִּמְעַט הָיִיתִי בְכָל־רָע בְּתוֹךְ קָהָל וְעֵדָה׃
5.15 שְׁתֵה־מַיִם מִבּוֹרֶךָ וְנֹזְלִים מִתּוֹךְ בְּאֵרֶךָ׃
5.16 יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה בָּרְחֹבוֹת פַּלְגֵי־מָיִם׃
5.17 יִהְיוּ־לְךָ לְבַדֶּךָ וְאֵין לְזָרִים אִתָּךְ׃
5.18 יְהִי־מְקוֹרְךָ בָרוּךְ וּשְׂמַח מֵאֵשֶׁת נְעוּרֶךָ׃
5.19 אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃ 5.21 כִּי נֹכַח עֵינֵי יְהוָה דַּרְכֵי־אִישׁ וְכָל־מַעְגְּלֹתָיו מְפַלֵּס׃ 5.22 עַווֹנוֹתָיו יִלְכְּדֻנוֹ אֶת־הָרָשָׁע וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ׃ 5.23 הוּא יָמוּת בְּאֵין מוּסָר וּבְרֹב אִוַּלְתּוֹ יִשְׁגֶּה׃ 6.21 קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃
7.3 קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃
7.25 אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃ 7.26 כִּי־רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל־הֲרֻגֶיהָ׃
10.1 מִשְׁלֵי שְׁלֹמֹה בֵּן חָכָם יְשַׂמַּח־אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ׃
10.1 קֹרֵץ עַיִן יִתֵּן עַצָּבֶת וֶאֱוִיל שְׂפָתַיִם יִלָּבֵט׃
13.24 חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר׃
30.11 דּוֹר אָבִיו יְקַלֵּל וְאֶת־אִמּוֹ לֹא יְבָרֵךְ׃
30.15 לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב שָׁלוֹשׁ הֵנָּה לֹא תִשְׂבַּעְנָה אַרְבַּע לֹא־אָמְרוּ הוֹן׃ 30.16 שְׁאוֹל וְעֹצֶר רָחַם אֶרֶץ לֹא־שָׂבְעָה מַּיִם וְאֵשׁ לֹא־אָמְרָה הוֹן׃
30.18 שְׁלֹשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי וארבע וְאַרְבָּעָה לֹא יְדַעְתִּים׃ 30.19 דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃
30.21 תַּחַת שָׁלוֹשׁ רָגְזָה אֶרֶץ וְתַחַת אַרְבַּע לֹא־תוּכַל שְׂאֵת׃ 30.22 תַּחַת־עֶבֶד כִּי יִמְלוֹךְ וְנָבָל כִּי יִשְׂבַּע־לָחֶם׃ 30.23 תַּחַת שְׂנוּאָה כִּי תִבָּעֵל וְשִׁפְחָה כִּי־תִירַשׁ גְּבִרְתָּהּ׃ 30.24 אַרְבָּעָה הֵם קְטַנֵּי־אָרֶץ וְהֵמָּה חֲכָמִים מְחֻכָּמִים׃ 30.25 הַנְּמָלִים עַם לֹא־עָז וַיָּכִינוּ בַקַּיִץ לַחְמָם׃ 30.26 שְׁפַנִּים עַם לֹא־עָצוּם וַיָּשִׂימוּ בַסֶּלַע בֵּיתָם׃ 30.27 מֶלֶךְ אֵין לָאַרְבֶּה וַיֵּצֵא חֹצֵץ כֻּלּוֹ׃ 30.28 שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ׃ 30.29 שְׁלֹשָׁה הֵמָּה מֵיטִיבֵי צָעַד וְאַרְבָּעָה מֵיטִבֵי לָכֶת׃ 30.31 זַרְזִיר מָתְנַיִם אוֹ־תָיִשׁ וּמֶלֶךְ אַלְקוּם עִמּוֹ׃'' None
1.8 Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother; 1.9 For they shall be a chaplet of grace unto thy head, And chains about thy neck.
2.1 My son, if thou wilt receive my words, And lay up my commandments with thee; 2.2 So that thou make thine ear attend unto wisdom, And thy heart incline to discernment; 2.3 Yea, if thou call for understanding, And lift up thy voice for discernment; 2.4 If thou seek her as silver, And search for her as for hid treasures; 2.5 Then shalt thou understand the fear of the LORD, And find the knowledge of God. 2.6 For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment; 2.7 He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;
3.11 My son, despise not the chastening of the LORD, Neither spurn thou His correction; 3.12 For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.
4.2 For I give you a good taking; Forsake ye not my teaching. 4.3 For I was a son unto my father, Tender and an only one in front of my mother.
4.27 Turn not to the right hand nor to the left; Remove thy foot from evil.
5.1 My son, attend unto my wisdom; Incline thine ear to my understanding; 5.2 That thou mayest preserve discretion, And that thy lips may keep knowledge. 5.3 For the lips of a strange woman drop honey, And her mouth is smoother than oil; 5.4 But her end is bitter as wormwood, Sharp as a two-edged sword. 5.5 Her feet go down to death; Her steps take hold on the nether-world; 5.6 Lest she should walk the even path of life, Her ways wander, but she knoweth it not. 5.7 Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth. 5.8 Remove thy way far from her, And come not nigh the door of her house; 5.9 Lest thou give thy vigour unto others, And thy years unto the cruel;
5.10 Lest strangers be filled with thy strength, And thy labours be in the house of an alien;
5.11 And thou moan, when thine end cometh, When thy flesh and thy body are consumed,
5.12 And say: ‘How have I hated instruction, And my heart despised reproof;
5.13 Neither have I hearkened to the voice of my teachers, Nor inclined mine ear to them that instructed me!
5.14 I was well nigh in all evil In the midst of the congregation and assembly.’
5.15 Drink waters out of thine own cistern, And running waters out of thine own well.
5.16 Let thy springs be dispersed abroad, And courses of water in the streets.
5.17 Let them be only thine own, And not strangers’with thee.
5.18 Let thy fountain be blessed; And have joy of the wife of thy youth.
5.19 A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always. 5.20 Why then wilt thou, my son, be ravished with a strange woman, And embrace the bosom of an alien? 5.21 For the ways of man are before the eyes of the LORD, And He maketh even all his paths. 5.22 His own iniquities shall ensnare the wicked, And he shall be holden with the cords of his sin. 5.23 He shall die for lack of instruction; And in the greatness of his folly he shall reel.
6.20 My son, keep the commandment of thy father, And forsake not the teaching of thy mother; 6.21 Bind them continually upon thy heart, Tie them about thy neck.
7.3 Bind them upon thy fingers, Write them upon the table of thy heart.
7.25 Let not thy heart decline to her ways, Go not astray in her paths. 7.26 For she hath cast down many wounded; Yea, a mighty host are all her slain.
10.1 The proverbs of Solomon. A wise son maketh a glad father; but a foolish son is the grief of his mother.
13.24 He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes.
15.20 A wise son maketh a glad father; But a foolish man despiseth his mother.
30.11 There is a generation that curse their father, And do not bless their mother.
30.15 The horseleech hath two daughters: ‘Give, give.’ There are three things that are never satisfied, Yea, four that say not: ‘Enough’: 30.16 The grave; and the barren womb; The earth that is not satisfied with water; And the fire that saith not: ‘Enough.’
30.18 There are three things which are too wonderful for me, Yea, four which I know not: 30.19 The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman.
30.21 For three things the earth doth quake, And for four it cannot endure: 30.22 For a servant when he reigneth; And a churl when he is filled with food; 30.23 For an odious woman when she is married; And a handmaid that is heir to her mistress. 30.24 There are four things which are little upon the earth, But they are exceeding wise: 30.25 The ants are a people not strong, Yet they provide their food in the summer; 30.26 The rock-badgers are but a feeble folk, Yet make they their houses in the crags; 30.27 The locusts have no king, Yet go they forth all of them by bands; 30.28 The spider thou canst take with the hands, Yet is she in kings’palaces. 30.29 There are three things which are stately in their march, Yea, four which are stately in going: 30.30 The lion, which is mightiest among beasts, And turneth not away for any; 30.31 The greyhound; the he-goat also; And the king, against whom there is no rising up.
31.10 A woman of valour who can find? For her price is far above rubies.' ' None
|8. Hebrew Bible, Psalms, 1.2, 34.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Education • Greek. See also ethnography education • Pseudo-Hecataeus, On the Jews, Greek education of • Wisdom literature, distinctive function in education • education and religion • education, age to begin • education, curriculum • education, goals of, Jewish, history of • education, late ancient Christianity and • education, school • educational curriculum, history of • elementary education • religion, education and
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 154; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 153, 154; Damm (2018), Religions and Education in Antiquity, 16; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 66, 122; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 206
1.2 כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃' ' None
1.2 But his delight is in the law of the LORD; and in His law doth he meditate day and night.' ' None
|9. Hebrew Bible, 1 Samuel, 2.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Education • education/educational
Found in books: Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 39; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 204
2.7 יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃'' None
2.7 The Lord makes poor, and makes rich: he brings low, and raises up.'' None
|10. Hebrew Bible, 2 Kings, 2.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Education • Wisdom literature, distinctive function in education
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 144, 145; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 137
2.16 וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות הַגֵּאָיוֹת וַיֹּאמֶר לֹא תִשְׁלָחוּ׃'' None
2.16 And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’'' None
|11. Hebrew Bible, Isaiah, 5.1-5.5, 11.6, 53.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria, order of education and knowledge in • Education • Education, monastic • Pseudo-Hecataeus, On the Jews, Jewish education • Wisdom literature, distinctive function in education
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 8; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 165; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 145; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 318; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 202
5.1 אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃
5.1 כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2 הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2 וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.3 וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ 5.3 וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ 5.4 מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.5 וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃
11.6 וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃' ' None
5.1 Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; 5.2 And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. . 5.3 And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard. 5.4 What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes? 5.5 And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;
11.6 And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.
53.10 Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:'' None
|12. Hebrew Bible, Joshua, 1.8, 24.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Prophets, Jewish, educational methods in • Wisdom literature, distinctive function in education • education, goals of • education, goals of, theory • education, pedagogy • ethical education, Judaism • ethical education, in Book of Proverbs • wisdom, Wisdom literature, educational method
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 139, 140; Damm (2018), Religions and Education in Antiquity, 34; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 111
1.8 לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃
24.9 וַיָּקָם בָּלָק בֶּן־צִפּוֹר מֶלֶךְ מוֹאָב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁלַח וַיִּקְרָא לְבִלְעָם בֶּן־בְּעוֹר לְקַלֵּל אֶתְכֶם׃'' None
1.8 This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.
24.9 Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you.'' None
|13. Homer, Iliad, 9.443 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Greek. See also ethnography education • Pseudo-Hecataeus, On the Jews, Greek education of • education, instruction
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 151; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 163
9.443 μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων.'' None
9.443 a mere child, knowing naught as yet of evil war, neither of gatherings wherein men wax preeminent. For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. Wherefore, dear child, I am not minded hereafter '' None
|14. Hebrew Bible, Ecclesiastes, 12.12 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Wisdom literature, distinctive function in education • domestic cult, education
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 144; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187
12.12 וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃'' None
12.12 And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.'' None
|15. Hebrew Bible, Ezra, 2.36-2.38 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Pseudo-Hecataeus, On the Jews, Jewish education • education
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 160; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 44
2.36 הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃ 2.37 בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃ 2.38 בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃'' None
2.36 The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 2.37 The children of Immer, a thousand fifty and two. 2.38 The children of Pashhur, a thousand two hundred forty and seven. .'' None
|16. Herodotus, Histories, 1.29, 4.95 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Plato, education • education • education, and theoria • education, pepaideumenoi • education, teachers
Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 93; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 38
1.29 ἀπικνέονται ἐς Σάρδις ἀκμαζούσας πλούτῳ ἄλλοι τε οἱ πάντες ἐκ τῆς Ἑλλάδος σοφισταί, οἳ τοῦτον τὸν χρόνον ἐτύγχανον ἐόντες, ὡς ἕκαστος αὐτῶν ἀπικνέοιτο, καὶ δὴ καὶ Σόλων ἀνὴρ Ἀθηναῖος, ὃς Ἀθηναίοισι νόμους κελεύσασι ποιήσας ἀπεδήμησε ἔτεα δέκα κατά θεωρίης πρόφασιν ἐκπλώσας,ἵνα δὴ μή τινα τῶν νόμων ἀναγκασθῇ, λῦσαι τῶν ἔθετο. αὐτοὶ γὰρ οὐκ οἷοί τε ἦσαν αὐτὸ ποιῆσαι Ἀθηναῖοι· ὁρκίοισι γὰρ μεγάλοισι κατείχοντο δέκα ἔτεα χρήσεσθαι νόμοισι τοὺς ἄν σφι Σόλων θῆται.
4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι.'' None
1.29 and after these were subdued and subject to Croesus in addition to the Lydians, all the sages from Hellas who were living at that time, coming in different ways, came to Sardis, which was at the height of its property; and among them came Solon the Athenian, who, after making laws for the Athenians at their request, went abroad for ten years, sailing forth to see the world, he said. This he did so as not to be compelled to repeal any of the laws he had made,,since the Athenians themselves could not do that, for they were bound by solemn oaths to abide for ten years by whatever laws Solon should make.
4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. '' None
|17. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • mathematics, in rulers’ education • music and education (paideia, παιδεία)
Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 183; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 179
|508a γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος'' None||508a and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession'' None|
|18. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Plato, on education • children, religious education of • cosmic gods, and general education in Magnesia • education • education (training), of children • religious authority, education
Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 71; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 199; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 27, 541; Horkey (2019), Cosmos in the Ancient World, 138; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 74; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85; Sattler (2021), Ancient Ethics and the Natural World, 23
|834e ἐν ἀγῶσιν καὶ ὅσα καθʼ ἡμέραν ἐν διδασκάλων ἐκπονούμεθα, πάντως ἤδη πέρας ἔχει. καὶ δὴ καὶ μουσικῆς τὰ μὲν πλεῖστα ὡσαύτως διαπεπέρανται, τὰ δὲ ῥαψῳδῶν καὶ τῶν τούτοις ἑπομένων, καὶ ὅσαι ἐν ἑορταῖς ἅμιλλαι χορῶν ἀναγκαῖαι γίγνεσθαι, ταχθέντων τοῖς θεοῖς τε καὶ τοῖς μετὰ θεῶν μηνῶν καὶ ἡμερῶν καὶ ἐνιαυτῶν, κοσμηθήσονται τότε, εἴτε τριετηρίδες εἴτε αὖ καὶ διὰ πέμπτων ἐτῶν, εἴθʼ ὅπῃ καὶ' ' None||834e by means of contests and of daily teaching. Most of our account of music has likewise been completed; the regulations about rhapsodes, however, and their retinue, and the choral contests which must accompany festivals are matters to be arranged after the gods and demi-gods have had their months, days and years assigned to them; then it will be seen whether they should be biennial fixtures or quadrennial,' ' None|
|19. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • mathematics, in rulers’ education
Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 191; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224
|100a τινὰ οὐκ ἔοικεν: οὐ γὰρ πάνυ συγχωρῶ τὸν ἐν τοῖς λόγοις σκοπούμενον τὰ ὄντα ἐν εἰκόσι μᾶλλον σκοπεῖν ἢ τὸν ἐν τοῖς ἔργοις. ἀλλ’ οὖν δὴ ταύτῃ γε ὥρμησα, καὶ ὑποθέμενος ἑκάστοτε λόγον ὃν ἂν κρίνω ἐρρωμενέστατον εἶναι, ἃ μὲν ἄν μοι δοκῇ τούτῳ συμφωνεῖν τίθημι ὡς ἀληθῆ ὄντα, καὶ περὶ αἰτίας καὶ περὶ τῶν ἄλλων ἁπάντων ὄντων, ἃ δ’ ἂν μή, ὡς οὐκ ἀληθῆ. βούλομαι δέ σοι σαφέστερον εἰπεῖν ἃ λέγω: οἶμαι γάρ σε νῦν οὐ μανθάνειν. unit="para"/οὐ μὰ τὸν Δία, ἔφη ὁ Κέβης, οὐ σφόδρα.'' None||100a is not quite accurate; for I do not grant in the least that he who studies realities by means of conceptions is looking at them in images any more than he who studies them in the facts of daily life. However, that is the way I began. I assume in each case some principle which I consider strongest, and whatever seems to me to agree with this, whether relating to cause or to anything else, I regard as true, and whatever disagrees with it, as untrue. But I want to tell you more clearly what I mean; for I think you do not understand now. Not very well, certainly, said Cebes.'' None|
|20. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Scribal education • children, religious education of • education • education, and physical punishment • parents, religious education by
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 11; Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 311; Huffman (2019), A History of Pythagoreanism, 98; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 191
|325c μηδὲ θεραπευθεῖσιν εἰς ἀρετήν, καὶ πρὸς τῷ θανάτῳ χρημάτων τε δημεύσεις καὶ ὡς ἔπος εἰπεῖν συλλήβδην τῶν οἴκων ἀνατροπαί, ταῦτα δʼ ἄρα οὐ διδάσκονται οὐδʼ ἐπιμελοῦνται πᾶσαν ἐπιμέλειαν; οἴεσθαί γε χρή, ὦ Σώκρατες. ἐκ παίδων σμικρῶν ἀρξάμενοι, μέχρι οὗπερ ἂν ζῶσι, καὶ διδάσκουσι καὶ νουθετοῦσιν. ἐπειδὰν θᾶττον συνιῇ τις τὰ λεγόμενα, καὶ τροφὸς καὶ μήτηρ καὶ παιδαγωγὸς καὶ αὐτὸς'325d ὁ πατὴρ περὶ τούτου διαμάχονται, ὅπως ὡς βέλτιστος ἔσται ὁ παῖς, παρʼ ἕκαστον καὶ ἔργον καὶ λόγον διδάσκοντες καὶ ἐνδεικνύμενοι ὅτι τὸ μὲν δίκαιον, τὸ δὲ ἄδικον, καὶ τόδε μὲν καλόν, τόδε δὲ αἰσχρόν, καὶ τόδε μὲν ὅσιον, τόδε δὲ ἀνόσιον, καὶ τὰ μὲν ποίει, τὰ δὲ μὴ ποίει. καὶ ἐὰν μὲν ἑκὼν πείθηται· εἰ δὲ μή, ὥσπερ ξύλον διαστρεφόμενον καὶ καμπτόμενον εὐθύνουσιν ἀπειλαῖς καὶ πληγαῖς. μετὰ δὲ ταῦτα εἰς διδασκάλων πέμποντες πολὺ μᾶλλον ἐντέλλονται ἐπιμελεῖσθαι ' None||325c if not instructed and cultivated in virtue—and not merely death, but confiscation of property and practically the entire subversion of their house—here they do not have them taught or take the utmost care of them? So at any rate we must conclude, Socrates.'325d that the child may excel, and as each act and word occurs they teach and impress upon him that this is just, and that unjust, one thing noble, another base, one holy, another unholy, and that he is to do this, and not do that. If he readily obeys,—so; but if not, they treat him as a bent and twisted piece of wood and straighten him with threats and blows. After this they send them to school and charge the master to take far more pains over their children’s good behavior than over their letter ' None|
|21. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education, nourishment • nourishment/nurturance, education • paideia, education • soul, education
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 30; Wilson (2012), The Sentences of Sextus, 139
|230d ὄνησιν, πρὶν ἂν ἐλέγχων τις τὸν ἐλεγχόμενον εἰς αἰσχύνην καταστήσας, τὰς τοῖς μαθήμασιν ἐμποδίους δόξας ἐξελών, καθαρὸν ἀποφήνῃ καὶ ταῦτα ἡγούμενον ἅπερ οἶδεν εἰδέναι μόνα, πλείω δὲ μή. ΘΕΑΙ. βελτίστη γοῦν καὶ σωφρονεστάτη τῶν ἕξεων αὕτη. ΞΕ. διὰ ταῦτα δὴ πάντα ἡμῖν, ὦ Θεαίτητε, καὶ τὸν ἔλεγχον λεκτέον ὡς ἄρα μεγίστη καὶ κυριωτάτη τῶν καθάρσεών ἐστι, καὶ τὸν ἀνέλεγκτον αὖ νομιστέον, ἂν καὶ τυγχάνῃ'' None||230d until someone by cross-questioning reduces him who is cross-questioned to an attitude of modesty, by removing the opinions that obstruct the teachings, and thus purges him and makes him think that he knows only what he knows, and no more. Theaet. That is surely the best and most reasonable state of mind. Str. For all these reasons, Theaetetus, we must assert that cross-questioning is the greatest and most efficacious of all purifications, and that he who is not cross-questioned, even though he be the Great King,'' None|
|22. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education in history/geography • education, philosophical education • education/educational • myth, in education
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 78; Segev (2017), Aristotle on Religion, 63
|155d ΣΩ. Θεόδωρος γάρ, ὦ φίλε, φαίνεται οὐ κακῶς τοπάζειν περὶ τῆς φύσεώς σου. μάλα γὰρ φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν. ἀλλὰ πότερον μανθάνεις ἤδη διʼ ὃ ταῦτα τοιαῦτʼ ἐστὶν ἐξ ὧν τὸν Πρωταγόραν φαμὲν λέγειν, ἢ οὔπω; ΘΕΑΙ. οὔπω μοι δοκῶ. ΣΩ. χάριν οὖν μοι εἴσῃ ἐάν σοι ἀνδρός, μᾶλλον δὲ ἀνδρῶν ὀνομαστῶν τῆς διανοίας τὴν ἀλήθειαν ἀποκεκρυμμένην' ' None||155d SOC. Theodorus seems to be a pretty good guesser about your nature. For this feeling of wonder shows that you are a philosopher, since wonder is the only beginning of philosophy, and he who said that Iris was the child of Thaumas made a good genealogy. But do you begin to understand why these things are so, according to the doctrine we attribute to Protagoras, or do you not as yet? THEAET. Not yet, I think. SOC. And will you be grateful to me if I help you' ' None|
|23. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Plato on education (paideia, παιδεία) • education • education and pedagogy, paideia, seven liberal arts, development of closed system of • element, four education (paideia, παιδεία)
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 489; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 168, 284
|29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται·'53c ἀήθει λόγῳ πρὸς ὑμᾶς δηλοῦν, ἀλλὰ γὰρ ἐπεὶ μετέχετε τῶν κατὰ παίδευσιν ὁδῶν διʼ ὧν ἐνδείκνυσθαι τὰ λεγόμενα ἀνάγκη, συνέψεσθε. ' None||29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical.'53c of each of these Kinds which I must endeavor to explain to you in an exposition of an unusual type; yet, inasmuch as you have some acquaintance with the technical method which I must necessarily employ in my exposition, you will follow me. ' None|
|24. Xenophon, The Persian Expedition, 1.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Greek. See also ethnography education • Pseudo-Hecataeus, On the Jews, Greek education of • education,
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 151; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 241
1.9 4. However, I will not go to the other extreme, out of opposition to those men who extol the Romans, nor will I determine to raise the actions of my countrymen too high; but I will prosecute the actions of both parties with accuracy. Yet shall I suit my language to the passions I am under, as to the affairs I describe, and must be allowed to indulge some lamentations upon the miseries undergone by my own country.
1.9 4. However, when he fought with Obodas, king of the Arabians, who had laid an ambush for him near Golan, and a plot against him, he lost his entire army, which was crowded together in a deep valley, and broken to pieces by the multitude of camels. And when he had made his escape to Jerusalem, he provoked the multitude, which hated him before, to make an insurrection against him, and this on account of the greatness of the calamity that he was under.'' None
|25. Xenophon, The Education of Cyrus, 1.2.2-1.2.16, 1.3.18 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Greek. See also ethnography education • Persian, system of court education • Pseudo-Hecataeus, On the Jews, Greek education of • Xenophon, on Cyrus education in deceit • education • education (training), of children
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 151; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 120; Hesk (2000), Deception and Democracy in Classical Athens, 138; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 21; Sattler (2021), Ancient Ethics and the Natural World, 23
1.2.2 φύσιν μὲν δὴ τῆς μορφῆς καὶ τῆς ψυχῆς τοιαύτην ἔχων διαμνημονεύεται· ἐπαιδεύθη γε μὴν ἐν Περσῶν νόμοις· οὗτοι δὲ δοκοῦσιν οἱ νόμοι ἄρχεσθαι τοῦ κοινοῦ ἀγαθοῦ ἐπιμελούμενοι οὐκ ἔνθενπερ ἐν ταῖς πλείσταις πόλεσιν ἄρχονται. αἱ μὲν γὰρ πλεῖσται πόλεις ἀφεῖσαι παιδεύειν ὅπως τις ἐθέλει τοὺς ἑαυτοῦ παῖδας, καὶ αὐτοὺς τοὺς πρεσβυτέρους ὅπως ἐθέλουσι διάγειν, ἔπειτα προστάττουσιν αὐτοῖς μὴ κλέπτειν μηδὲ ἁρπάζειν, μὴ βίᾳ εἰς οἰκίαν παριέναι, μὴ παίειν ὃν μὴ δίκαιον, μὴ μοιχεύειν, μὴ ἀπειθεῖν ἄρχοντι, καὶ τἆλλα τὰ τοιαῦτα ὡσαύτως· ἢν δέ τις τούτων τι παραβαίνῃ, ζημίαν αὐτοῖς ἐπέθεσαν. 1.2.3 οἱ δὲ Περσικοὶ νόμοι προλαβόντες ἐπιμέλονται ὅπως τὴν ἀρχὴν μὴ τοιοῦτοι ἔσονται οἱ πολῖται οἷοι πονηροῦ τινος ἢ αἰσχροῦ ἔργου ἐφίεσθαι. ἐπιμέλονται δὲ ὧδε. ἔστιν αὐτοῖς ἐλευθέρα ἀγορὰ καλουμένη, ἔνθα τά τε βασίλεια καὶ τἆλλα ἀρχεῖα πεποίηται. ἐντεῦθεν τὰ μὲν ὤνια καὶ οἱ ἀγοραῖοι καὶ αἱ τούτων φωναὶ καὶ ἀπειροκαλίαι ἀπελήλανται εἰς ἄλλον τόπον, ὡς μὴ μιγνύηται ἡ τούτων τύρβη τῇ τῶν πεπαιδευμένων εὐκοσμίᾳ. 1.2.4 διῄρηται δὲ αὕτη ἡ ἀγορὰ ἡ περὶ τὰ ἀρχεῖα τέτταρα μέρη· τούτων δʼ ἔστιν ἓν μὲν παισίν, ἓν δὲ ἐφήβοις, ἄλλο τελείοις ἀνδράσιν, ἄλλο τοῖς ὑπὲρ τὰ στρατεύσιμα ἔτη γεγονόσι. νόμῳ δʼ εἰς τὰς ἑαυτῶν χώρας ἕκαστοι τούτων πάρεισιν, οἱ μὲν παῖδες ἅμα τῇ ἡμέρᾳ καὶ οἱ τέλειοι ἄνδρες, οἱ δὲ γεραίτεροι ἡνίκʼ ἂν ἑκάστῳ προχωρῇ, πλὴν ἐν ταῖς τεταγμέναις ἡμέραις, ἐν αἷς αὐτοὺς δεῖ παρεῖναι. οἱ δὲ ἔφηβοι καὶ κοιμῶνται περὶ τὰ ἀρχεῖα σὺν τοῖς γυμνητικοῖς ὅπλοις πλὴν τῶν γεγαμηκότων· οὗτοι δὲ οὔτε ἐπιζητοῦνται, ἢν μὴ προρρηθῇ παρεῖναι, οὔτε πολλάκις ἀπεῖναι καλόν. 1.2.5 ἄρχοντες δʼ ἐφʼ ἑκάστῳ τούτων τῶν μερῶν εἰσι δώδεκα· δώδεκα γὰρ καὶ Περσῶν φυλαὶ διῄρηνται. καὶ ἐπὶ μὲν τοῖς παισὶν ἐκ τῶν γεραιτέρων ᾑρημένοι εἰσὶν οἳ ἂν δοκῶσι τοὺς παῖδας βελτίστους ἀποδεικνύναι· ἐπὶ δὲ τοῖς ἐφήβοις ἐκ τῶν τελείων ἀνδρῶν οἳ ἂν αὖ τοὺς ἐφήβους βελτίστους δοκῶσι παρέχειν· ἐπὶ δὲ τοῖς τελείοις ἀνδράσιν οἳ ἂν δοκῶσι παρέχειν αὐτοὺς μάλιστα τὰ τεταγμένα ποιοῦντας καὶ τὰ παραγγελλόμενα ὑπὸ τῆς μεγίστης ἀρχῆς· εἰσὶ δὲ καὶ τῶν γεραιτέρων προστάται ᾑρημένοι, οἳ προστατεύουσιν ὅπως καὶ οὗτοι τὰ καθήκοντα ἀποτελῶσιν. ἃ δὲ ἑκάστῃ ἡλικίᾳ προστέτακται ποιεῖν διηγησόμεθα, ὡς μᾶλλον δῆλον γένηται ᾗ ἐπιμέλονται ὡς ἂν βέλτιστοι εἶεν οἱ πολῖται. 1.2.6 οἱ μὲν δὴ παῖδες εἰς τὰ διδασκαλεῖα φοιτῶντες διάγουσι μανθάνοντες δικαιοσύνην· καὶ λέγουσιν ὅτι ἐπὶ τοῦτο ἔρχονται ὥσπερ παρʼ ἡμῖν ὅτι γράμματα μαθησόμενοι. οἱ δʼ ἄρχοντες αὐτῶν διατελοῦσι τὸ πλεῖστον τῆς ἡμέρας δικάζοντες αὐτοῖς. γίγνεται γὰρ δὴ καὶ παισὶ πρὸς ἀλλήλους ὥσπερ ἀνδράσιν ἐγκλήματα καὶ κλοπῆς καὶ ἁρπαγῆς καὶ βίας καὶ ἀπάτης καὶ κακολογίας καὶ ἄλλων οἵων δὴ εἰκός. 1.2.7 οὓς δʼ ἂν γνῶσι τούτων τι ἀδικοῦντας, τιμωροῦνται. κολάζουσι δὲ καὶ ὃν ἂν ἀδίκως ἐγκαλοῦντα εὑρίσκωσι. δικάζουσι δὲ καὶ ἐγκλήματος οὗ ἕνεκα ἄνθρωποι μισοῦσι μὲν ἀλλήλους μάλιστα, δικάζονται δὲ ἥκιστα, ἀχαριστίας, καὶ ὃν ἂν γνῶσι δυνάμενον μὲν χάριν ἀποδιδόναι, μὴ ἀποδιδόντα δέ, κολάζουσι καὶ τοῦτον ἰσχυρῶς. οἴονται γὰρ τοὺς ἀχαρίστους καὶ περὶ θεοὺς ἂν μάλιστα ἀμελῶς ἔχειν καὶ περὶ γονέας καὶ πατρίδα καὶ φίλους. ἕπεσθαι δὲ δοκεῖ μάλιστα τῇ ἀχαριστίᾳ ἡ ἀναισχυντία· καὶ γὰρ αὕτη μεγίστη δοκεῖ εἶναι ἐπὶ πάντα τὰ αἰσχρὰ ἡγεμών. 1.2.8 διδάσκουσι δὲ τοὺς παῖδας καὶ σωφροσύνην· μέγα δὲ συμβάλλεται εἰς τὸ μανθάνειν σωφρονεῖν αὐτοὺς ὅτι καὶ τοὺς πρεσβυτέρους ὁρῶσιν ἀνὰ πᾶσαν ἡμέραν σωφρόνως διάγοντας. διδάσκουσι δὲ αὐτοὺς καὶ πείθεσθαι τοῖς ἄρχουσι· μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους πειθομένους τοῖς ἄρχουσιν ἰσχυρῶς. διδάσκουσι δὲ καὶ ἐγκράτειαν γαστρὸς καὶ ποτοῦ· μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους οὐ πρόσθεν ἀπιόντας γαστρὸς ἕνεκα πρὶν ἂν ἀφῶσιν οἱ ἄρχοντες, καὶ ὅτι οὐ παρὰ μητρὶ σιτοῦνται οἱ παῖδες, ἀλλὰ παρὰ τῷ διδασκάλῳ, ὅταν οἱ ἄρχοντες σημήνωσι. φέρονται δὲ οἴκοθεν σῖτον μὲν ἄρτον, ὄψον δὲ κάρδαμον, πιεῖν δέ, ἤν τις διψῇ, κώθωνα, ὡς ἀπὸ τοῦ ποταμοῦ ἀρύσασθαι. πρὸς δὲ τούτοις μανθάνουσι καὶ τοξεύειν καὶ ἀκοντίζειν. μέχρι μὲν δὴ ἓξ ἢ ἑπτακαίδεκα ἐτῶν ἀπὸ γενεᾶς οἱ παῖδες ταῦτα πράττουσιν, ἐκ τούτου δὲ εἰς τοὺς ἐφήβους ἐξέρχονται. 1.2.9 οὗτοι δʼ αὖ οἱ ἔφηβοι διάγουσιν ὧδε. δέκα ἔτη ἀφʼ οὗ ἂν ἐκ παίδων ἐξέλθωσι κοιμῶνται μὲν περὶ τὰ ἀρχεῖα, ὥσπερ προειρήκαμεν, καὶ φυλακῆς ἕνεκα τῆς πόλεως καὶ σωφροσύνης· δοκεῖ γὰρ αὕτη ἡ ἡλικία μάλιστα ἐπιμελείας δεῖσθαι· παρέχουσι δὲ καὶ τὴν ἡμέραν ἑαυτοὺς τοῖς ἄρχουσι χρῆσθαι ἤν τι δέωνται ὑπὲρ τοῦ κοινοῦ. καὶ ὅταν μὲν δέῃ, πάντες μένουσι περὶ τὰ ἀρχεῖα· ὅταν δὲ ἐξίῃ βασιλεὺς ἐπὶ θήραν, ἐξάγει τὴν ἡμίσειαν τῆς φυλακῆς· ποιεῖ δὲ τοῦτο πολλάκις τοῦ μηνός. ἔχειν δὲ δεῖ τοὺς ἐξιόντας τόξα καὶ παρὰ τὴν φαρέτραν ἐν κολεῷ κοπίδα ἢ σάγαριν, ἔτι δὲ γέρρον καὶ παλτὰ δύο, ὥστε τὸ μὲν ἀφεῖναι, τῷ δʼ, ἂν δέῃ, ἐκ χειρὸς χρῆσθαι. 1.2.10 διὰ τοῦτο δὲ δημοσίᾳ τοῦ θηρᾶν ἐπιμέλονται, καὶ βασιλεὺς ὥσπερ καὶ ἐν πολέμῳ ἡγεμών ἐστιν αὐτοῖς καὶ αὐτός τε θηρᾷ καὶ τῶν ἄλλων ἐπιμελεῖται ὅπως ἂν θηρῶσιν, ὅτι ἀληθεστάτη αὐτοῖς δοκεῖ εἶναι αὕτη ἡ μελέτη τῶν πρὸς τὸν πόλεμον. καὶ γὰρ πρῲ ἀνίστασθαι ἐθίζει καὶ ψύχη καὶ θάλπη ἀνέχεσθαι, γυμνάζει δὲ καὶ ὁδοιπορίαις καὶ δρόμοις, ἀνάγκη δὲ καὶ τοξεῦσαι θηρίον καὶ ἀκοντίσαι ὅπου ἂν παραπίπτῃ. καὶ τὴν ψυχὴν δὲ πολλάκις ἀνάγκη θήγεσθαι ὅταν τι τῶν ἀλκίμων θηρίων ἀνθιστῆται· παίειν μὲν γὰρ δήπου δεῖ τὸ ὁμόσε γιγνόμενον, φυλάξασθαι δὲ τὸ ἐπιφερόμενον· ὥστε οὐ ῥᾴδιον εὑρεῖν τί ἐν τῇ θήρᾳ ἄπεστι τῶν ἐν πολέμῳ παρόντων. 1.2.11 ἐξέρχονται δὲ ἐπὶ τὴν θήραν ἄριστον ἔχοντες πλέον μέν, ὡς τὸ εἰκός, τῶν παίδων, τἆλλα δὲ ὅμοιον. καὶ θηρῶντες μὲν οὐκ ἂν ἀριστήσαιεν, ἢν δέ τι δεήσῃ ἢ θηρίου ἕνεκα ἐπικαταμεῖναι ἢ ἄλλως ἐθελήσωσι διατρῖψαι περὶ τὴν θήραν, τὸ οὖν ἄριστον τοῦτο δειπνήσαντες τὴν ὑστεραίαν αὖ θηρῶσι μέχρι δείπνου, καὶ μίαν ἄμφω τούτω τὼ ἡμέρα λογίζονται, ὅτι μιᾶς ἡμέρας σῖτον δαπανῶσι. τοῦτο δὲ ποιοῦσι τοῦ ἐθίζεσθαι ἕνεκα, ἵνʼ ἐάν τι καὶ ἐν πολέμῳ δεήσῃ, δύνωνται ταὐτὸ ποιεῖν. καὶ ὄψον δὲ τοῦτο ἔχουσιν οἱ τηλικοῦτοι ὅ τι ἂν θηράσωσιν· εἰ δὲ μή, τὸ κάρδαμον. εἰ δέ τις αὐτοὺς οἴεται ἢ ἐσθίειν ἀηδῶς, ὅταν κάρδαμον μόνον ἔχωσιν ἐπὶ τῷ σίτῳ, ἢ πίνειν ἀηδῶς, ὅταν ὕδωρ πίνωσιν, ἀναμνησθήτω πῶς μὲν ἡδὺ μᾶζα καὶ ἄρτος πεινῶντι φαγεῖν, πῶς δὲ ἡδὺ ὕδωρ πιεῖν διψῶντι. 1.2.12 αἱ δʼ αὖ μένουσαι φυλαὶ διατρίβουσι μελετῶσαι τά τε ἄλλα ἃ παῖδες ὄντες ἔμαθον καὶ τοξεύειν καὶ ἀκοντίζειν, καὶ διαγωνιζόμενοι ταῦτα πρὸς ἀλλήλους διατελοῦσιν. εἰσὶ δὲ καὶ δημόσιοι τούτων ἀγῶνες καὶ ἆθλα προτίθεται· ἐν ᾗ δʼ ἂν τῶν φυλῶν πλεῖστοι ὦσι δαημονέστατοι καὶ ἀνδρικώτατοι καὶ εὐπιστότατοι, ἐπαινοῦσιν οἱ πολῖται καὶ τιμῶσιν οὐ μόνον τὸν νῦν ἄρχοντα αὐτῶν, ἀλλὰ καὶ ὅστις αὐτοὺς παῖδας ὄντας ἐπαίδευσε. χρῶνται δὲ τοῖς μένουσι τῶν ἐφήβων αἱ ἀρχαί, ἤν τι ἢ φρουρῆσαι δεήσῃ ἢ κακούργους ἐρευνῆσαι ἢ λῃστὰς ὑποδραμεῖν ἢ καὶ ἄλλο τι ὅσα ἰσχύος ἢ τάχους ἔργα ἐστί. ταῦτα μὲν δὴ οἱ ἔφηβοι πράττουσιν. ἐπειδὰν δὲ τὰ δέκα ἔτη διατελέσωσιν, ἐξέρχονται εἰς τοὺς τελείους ἄνδρας. 1.2.13 ἀφʼ οὗ δʼ ἂν ἐξέλθωσι χρόνου οὗτοι αὖ πέντε καὶ εἴκοσιν ἔτη διάγουσιν ὧδε. πρῶτον μὲν ὥσπερ οἱ ἔφηβοι παρέχουσιν ἑαυτοὺς ταῖς ἀρχαῖς χρῆσθαι, ἤν τι δέῃ ὑπὲρ τοῦ κοινοῦ, ὅσα φρονούντων τε ἤδη ἔργα ἐστὶ καὶ ἔτι δυναμένων. ἢν δέ ποι δέῃ στρατεύεσθαι, τόξα μὲν οἱ οὕτω πεπαιδευμένοι οὐκέτι ἔχοντες οὐδὲ παλτὰ στρατεύονται, τὰ δὲ ἀγχέμαχα ὅπλα καλούμενα, θώρακά τε περὶ τοῖς στέρνοις καὶ γέρρον ἐν τῇ ἀριστερᾷ, οἷόνπερ γράφονται οἱ Πέρσαι ἔχοντες, ἐν δὲ τῇ δεξιᾷ μάχαιραν ἢ κοπίδα. καὶ αἱ ἀρχαὶ δὲ πᾶσαι ἐκ τούτων καθίστανται πλὴν οἱ τῶν παίδων διδάσκαλοι. ἐπειδὰν δὲ τὰ πέντε καὶ εἴκοσιν ἔτη διατελέσωσιν, εἴησαν μὲν ἂν οὗτοι πλέον τι γεγονότες ἢ τὰ πεντήκοντα ἔτη ἀπὸ γενεᾶς· ἐξέρχονται δὲ τηνικαῦτα εἰς τοὺς γεραιτέρους ὄντας τε καὶ καλουμένους. 1.2.14 οἱ δʼ αὖ γεραίτεροι οὗτοι στρατεύονται μὲν οὐκέτι ἔξω τῆς ἑαυτῶν, οἴκοι δὲ μένοντες δικάζουσι τά τε κοινὰ καὶ τὰ ἴδια πάντα. καὶ θανάτου δὲ οὗτοι κρίνουσι, καὶ τὰς ἀρχὰς οὗτοι πάσας αἱροῦνται· καὶ ἤν τις ἢ ἐν ἐφήβοις ἢ ἐν τελείοις ἀνδράσιν ἐλλίπῃ τι τῶν νομίμων, φαίνουσι μὲν οἱ φύλαρχοι ἕκαστοι καὶ τῶν ἄλλων ὁ βουλόμενος, οἱ δὲ γεραίτεροι ἀκούσαντες ἐκκρίνουσιν· ὁ δὲ ἐκκριθεὶς ἄτιμος διατελεῖ τὸν λοιπὸν βίον. 1.2.15 ἵνα δὲ σαφέστερον δηλωθῇ πᾶσα ἡ Περσῶν πολιτεία, μικρὸν ἐπάνειμι· νῦν γὰρ ἐν βραχυτάτῳ ἂν δηλωθείη διὰ τὰ προειρημένα. λέγονται μὲν γὰρ Πέρσαι ἀμφὶ τὰς δώδεκα μυριάδας εἶναι· τούτων δʼ οὐδεὶς ἀπελήλαται νόμῳ τιμῶν καὶ ἀρχῶν, ἀλλʼ ἔξεστι πᾶσι Πέρσαις πέμπειν τοὺς ἑαυτῶν παῖδας εἰς τὰ κοινὰ τῆς δικαιοσύνης διδασκαλεῖα. ἀλλʼ οἱ μὲν δυνάμενοι τρέφειν τοὺς παῖδας ἀργοῦντας πέμπουσιν, οἱ δὲ μὴ δυνάμενοι οὐ πέμπουσιν. οἳ δʼ ἂν παιδευθῶσι παρὰ τοῖς δημοσίοις διδασκάλοις, ἔξεστιν αὐτοῖς ἐν τοῖς ἐφήβοις νεανισκεύεσθαι, τοῖς δὲ μὴ διαπαιδευθεῖσιν οὕτως οὐκ ἔξεστιν. οἳ δʼ ἂν αὖ ἐν τοῖς ἐφήβοις διατελέσωσι τὰ νόμιμα ποιοῦντες, ἔξεστι τούτοις εἰς τοὺς τελείους ἄνδρας συναλίζεσθαι καὶ ἀρχῶν καὶ τιμῶν μετέχειν, οἳ δʼ ἂν μὴ διαγένωνται ἐν τοῖς ἐφήβοις, οὐκ εἰσέρχονται εἰς τοὺς τελείους. οἳ δʼ ἂν αὖ ἐν τοῖς τελείοις διαγένωνται ἀνεπίληπτοι, οὗτοι τῶν γεραιτέρων γίγνονται. οὕτω μὲν δὴ οἱ γεραίτεροι διὰ πάντων τῶν καλῶν ἐληλυθότες καθίστανται· καὶ ἡ πολιτεία αὕτη, ᾗ οἴονται χρώμενοι βέλτιστοι ἂν εἶναι. 1.2.16 καὶ νῦν δὲ ἔτι ἐμμένει μαρτύρια καὶ τῆς μετρίας διαίτης αὐτῶν καὶ τοῦ ἐκπονεῖσθαι τὴν δίαιταν. αἰσχρὸν μὲν γὰρ ἔτι καὶ νῦν ἐστι Πέρσαις καὶ τὸ πτύειν καὶ τὸ ἀπομύττεσθαι καὶ τὸ φύσης μεστοὺς φαίνεσθαι, αἰσχρὸν δέ ἐστι καὶ τὸ ἰόντα ποι φανερὸν γενέσθαι ἢ τοῦ οὐρῆσαι ἕνεκα ἢ καὶ ἄλλου τινὸς τοιούτου. ταῦτα δὲ οὐκ ἂν ἐδύναντο ποιεῖν, εἰ μὴ καὶ διαίτῃ μετρίᾳ ἐχρῶντο καὶ τὸ ὑγρὸν ἐκπονοῦντες ἀνήλισκον, ὥστε ἄλλῃ πῃ ἀποχωρεῖν. ταῦτα μὲν δὴ κατὰ πάντων Περσῶν ἔχομεν λέγειν· οὗ δʼ ἕνεκα ὁ λόγος ὡρμήθη, νῦν λέξομεν τὰς Κύρου πράξεις ἀρξάμενοι ἀπὸ παιδός.
1.3.18 ἀλλʼ οὐ ταὐτά, ἔφη, ὦ παῖ, παρὰ τῷ πάππῳ καὶ ἐν Πέρσαις δίκαια ὁμολογεῖται. οὗτος μὲν γὰρ τῶν ἐν Μήδοις πάντων ἑαυτὸν δεσπότην πεποίηκεν, ἐν Πέρσαις δὲ τὸ ἴσον ἔχειν δίκαιον νομίζεται. καὶ ὁ σὸς πρῶτος πατὴρ τὰ τεταγμένα μὲν ποιεῖ τῇ πόλει, τὰ τεταγμένα δὲ λαμβάνει, μέτρον δὲ αὐτῷ οὐχ ἡ ψυχὴ ἀλλʼ ὁ νόμος ἐστίν. ὅπως οὖν μὴ ἀπολῇ μαστιγούμενος, ἐπειδὰν οἴκοι ᾖς, ἂν παρὰ τούτου μαθὼν ἥκῃς ἀντὶ τοῦ βασιλικοῦ τὸ τυραννικόν, ἐν ᾧ ἐστι τὸ πλέον οἴεσθαι χρῆναι πάντων ἔχειν. ἀλλʼ ὅ γε σὸς πατήρ, εἶπεν ὁ Κῦρος, δεινότερός ἐστιν, ὦ μῆτερ, διδάσκειν μεῖον ἢ πλέον ἔχειν· ἢ οὐχ ὁρᾷς, ἔφη, ὅτι καὶ Μήδους ἅπαντας δεδίδαχεν αὑτοῦ μεῖον ἔχειν; ὥστε θάρρει, ὡς ὅ γε σὸς πατὴρ οὔτʼ ἄλλον οὐδένα οὔτʼ ἐμὲ πλεονεκτεῖν μαθόντα ἀποπέμψει.'' None
1.2.2 Such then were the natural endowments, physical and spiritual, that he is reputed to have had; but he was educated in conformity with the laws of the Persians; and these laws appear in their care for the common weal not to start from the same point as they do in most states. For most states permit every one to train his own children just as he will, and the older people themselves to live as they please; and then they command them not to steal and not to rob, not to break into anybody’s house, not to strike a person whom they have no right to strike, not to commit adultery, not to disobey an officer, and so forth; and if a man transgress anyone one of these laws, they punish him. 1.2.3 They have their so-called Free Square, where the royal palace and other government buildings are located. The hucksters with their wares, their cries, and their vulgarities are excluded from this and relegated to another part of the city, in order that their tumult may not intrude upon the orderly life of the cultured. 1.2.4 1.2.5 1.2.6 The boys go to school and spend their time in Its method and curriculum: A. Boys learning justice; and they say that they go there for this purpose, just as in our country they say that they go to learn to read and write. And their officers spend the greater part of the day in deciding cases for them. For, as a matter of course, boys also prefer charges against one another, just as men do, of theft, robbery, assault, cheating, slander, and other things that naturally come up; and when they discover any one committing any of these crimes, they punish him, 1.2.9 Now the young men in their turn live as follows: B. Youths for ten years after they are promoted from the class of boys they pass the nights, as we said before, about the government buildings. This they do for the sake of guarding the city and of developing their powers of self-control; for this time of life, it seems, demands the most watchful care. And during the day, too, they put themselves at the disposal of the authorities, if they are needed for any service to the state. Whenever it is necessary, they all remain about the public buildings. But when the king goes out hunting, he takes out half the garrison; and this he does many times a month. Those who go must take bow and arrows and, in addition to the quiver, a sabre or bill The oriental bill was a tool or weapon with a curved blade, shorter than a sabre and corresponding very closely to the Spanish-American machete. in its scabbard; they carry along also a light shield and two spears, on to throw, the other to use in case of necessity in a hand-to-hand encounter. 1.2.11 When they go out hunting they carry along a lunch, The Greeks ate but two meals a day: the first, ἄριστον, toward midday, the other, δεῖπνον, toward sun-down. more in quantity than that of the boys, as is proper, but in other respects the same; but they would never think of lunching while they are busy with the chase. If, however, for some reason it is necessary to stay longer on account of the game or if for some other reason they wish to continue longer on the chase, then they make their dinner of this luncheon and hunt again on the following day until dinner time; and these two days they count as one, because they consume but one day’s provisions. This they do to harden themselves, in order that, if ever it is necessary in war, they may be able to do the same. Those of this age have for relish the game that they kill; if they fail to kill any, then cresses. Now, if any one thinks that they do not enjoy eating, when they have only cresses with their bread, or that they do not enjoy drinking when they drink only water, let him remember how sweet barley bread and wheaten bread taste when one is hungry, and how sweet water is to drink when one is thirsty. 1.2.12 The divisions remaining at home, in their turn, pass their time shooting with the bow and hurling the spear and practising all the other arts that they learned when they were boys, and they continually engage in contests of this kind with one another. And there are also public contests of this sort, for which prizes are offered; and whatever division has the greatest number of the most expert, the most manly, and the best disciplined young men, the citizens praise and honour not only its present chief officer but also the one who trained them when they were boys. And of the youths who remain behind, the authorities employ any that they may need, whether for garrison duty or for arresting criminals or for hunting down robbers, or for any other service that demands strength or dispatch. Such, then, is the occupation of the youths. And when they have completed their ten years, they are promoted and enrolled in the class of the mature men. 1.2.13 And when they have completed the five-and-twenty years, they are, as one would expect, somewhat more than fifty years of age; and then they come out and take their places among those who really are, as they are called, the elders. 1.2.14 Now these elders, in their turn, no longer perform D. Elders military service outside their own country, but they remain at home and try all sorts of cases, both public and private. They try people indicted for capital offences also, and they elect all the officers. And if any one, either among the youths or among the mature men, fail in any one of the duties prescribed by law, the respective officers of that division, or any one else who will, may enter complaint, and the elders, when they have heard the case, expel the guilty party; and the one who has been expelled spends the rest of his life degraded and disfranchised. 1.2.15 Now, that the whole constitutional policy The constitutional policy of Persia of the Persians may be more clearly set forth, I will go back a little; for now, in the light of what has already been said, it can be given in a very few words. It is said that the Persians number about one hundred and twenty thousand men This number is meant to include the nobility only, the so-called peers ὁμότιμοι, and not the total population of Persia . ; and no one of these is by law excluded from holding offices and positions of honour, but all the Persians may send their children to the common schools of justice. Still, only those do send them who are in a position to maintain their children without work; and those who are not so situated do not. And only to such as are educated by the public Each class a prerequisite to the one above it teachers is it permitted to pass their young manhood in the class of the youths, while to those who have not completed this course of training it is not so permitted. And only to such among the youths as complete the course required by law is it permitted to join the class of mature men and to fill offices and places of distinction, while those who do not finish their course among the young men are not promoted to the class of the mature men. And again, those who finish their course among the mature men without blame become members of the class of elders. So, we see, the elders are made up to those who have enjoyed all honour and distinction. This is the policy by the observance of which they think that their citizens may become the best. 1.2.16 There remains even unto this day evidence of their moderate fare and of their working off by exercise what they eat: for even to the present time it is a breach of decorum for a Persian to spit or to blow his nose or to appear afflicted with flatulence; it is a breach of decorum also to be seen going apart either to make water or for anything else of that kind. And this would not be possible for them, if they did not lead an abstemious life and throw off the moisture by hard work, so that it passes off in some other way. This, then, is what we have to say in regard to the Persians in general. Now, to fulfil the purpose with which our narrative was begun, we shall proceed to relate the history of Cyrus from his childhood on.
1.3.18 Yes, my son, said she; but at your grandfather’s Median vs. Persian ideals of justice court they do not recognize the same principles of justice as they do in Persia . For he has made himself master of everything in Media, but in Persia equality of rights is considered justice. And your father is the first one to do what is ordered by the State and to accept what is decreed, and his standard is not his will but the law. Mind, therefore, that you be not flogged within an inch of your life, when you come home, if you return with a knowledge acquired from your grandfather here of the principles not of kingship but of tyranny, one principle of which is that it is right for one to have more than all. But your father, at least, said Cyrus, is more shrewd at teaching people to have less than to have more, mother. Why, do you not see, he went on, that he has taught all the Medes to have less than himself? So never fear that your father, at any rate, will turn either me or anybody else out trained under him to have too much. '' None
|26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education/educational
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 224; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Socrates, musical education • education (music), Socrates’ • education, music and
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 99; Wolfsdorf (2020), Early Greek Ethics, 612
|28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Impracticality of Education • Plato, Crito, education • Plato, education • education (music), classical • education (music), lyre • lyres/lyrody/citharas/citharists, and education/instruction in • vase paintings, depicting education
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 101; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 74
|29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education, Greek • instruction, school, education
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 23; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 39
|30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education
Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 532; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 382
|31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • mathematics, in rulers’ education
Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 187; Huffman (2019), A History of Pythagoreanism, 505
|32. Aeschines, Letters, 1.173 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Education • Sparta, education system
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 35; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 46, 50
1.173 Did you put to death Socrates the sophist, fellow citizens, because he was shown to have been the teacher of Critias, one of the Thirty who put down the democracy, and after that, shall Demosthenes succeed in snatching companions of his own out of your hands, Demosthenes, who takes such vengeance on private citizens and friends of the people for their freedom of speech? At his invitation some of his pupils are here in court to listen to him. For with an eye to business at your expense,Success in this case will increase Demosthenes' reputation, and bring him more pupils and tuition fees. he promises them, as I understand, that he will juggle the issue and cheat your ears, and you will never know it; "" None
|33. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education, educational, educative, train, training
Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 87; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 318
|34. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • education • education (training), needed by humans • education aiming at virtue, in the Republic
Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 36; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 86, 87; Sattler (2021), Ancient Ethics and the Natural World, 127; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 382
|35. Cicero, On The Ends of Good And Evil, 5.1-5.5 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Athens, educational centre • ephebes, education of
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 36
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. 5.4 Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5 Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus.' ' None
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." < 5.4 \xa0"As for our friend Pomponius," I\xa0interposed, "I\xa0believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I\xa0expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I\xa0once came with you to Metapontum, and would not go to the house where we were to stay until I\xa0had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I\xa0know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I\xa0fancy I\xa0see him now (for his portrait is familiar), and I\xa0can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect." < 5.5 \xa0"Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don\'t ask me," answer Lucius with a blush; "I\xa0have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I\xa0turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground." <'" None
|36. Polybius, Histories, 6.4.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • education
Found in books: Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 174, 175; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266
6.4.5 τι ποτʼ ἂν αὐτὸ βουληθῇ καὶ πρόθηται παρὰ δʼ ᾧ πάτριόν ἐστι καὶ σύνηθες θεοὺς σέβεσθαι, γονεῖς θεραπεύειν, πρεσβυτέρους αἰδεῖσθαι, νόμοις πείθεσθαι, παρὰ τοῖς τοιούτοις συστήμασιν ὅταν τὸ τοῖς πλείοσι δόξαν νικᾷ, τοῦτο καλεῖν δεῖ δημοκρατίαν. διὸ καὶ γένη μὲν ἓξ εἶναι ῥητέον πολιτειῶν,'' None
6.4.5 \xa0but when, in a community where it is traditional and customary to reverence the gods, to honour our parents, to respect our elders, and to obey the laws, the will of the greater number prevails, this is to be called a democracy. <'' None
|37. Septuagint, 2 Maccabees, 4.11, 4.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Author, of 2 maccabees, Educational Purpose • Jews in Alexandria, education at the gymnasium • Philo, Greek education • education
Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40; Schwartz (2008), 2 Maccabees, 291; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 245
4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
4.13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'"" None
|38. Septuagint, Ecclesiasticus (Siracides), 24.33-24.34, 34.1-34.7, 38.24, 39.3-39.4, 41.8-41.9, 50.20, 51.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Author, of 2 maccabees, Educational Purpose • Family, center of education • Prophets, Jewish, educational methods in • Scribal education • Wisdom literature, distinctive function in education • education • education, pedagogy • ethical education, Judaism • ethical education, in Book of Proverbs • wisdom, Wisdom literature, educational method
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 8, 9, 12, 23; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 208, 223; Damm (2018), Religions and Education in Antiquity, 49; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 25; Schwartz (2008), 2 Maccabees, 501
24.33 I will again pour out teaching like prophecy,and leave it to all future generations. 24.34 Observe that I have not labored for myself alone,but for all who seek instruction.
34.1 A man of no understanding has vain and false hopes,and dreams give wings to fools.
34.1 He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2 As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2 Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3 The vision of dreams is this against that,the likeness of a face confronting a face. 34.4 From an unclean thing what will be made clean?And from something false what will be true? 34.5 Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6 Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7 For dreams have deceived many,and those who put their hope in them have failed.
38.24 The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.
39.3 he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables.
39.3 the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men.
41.8 Woe to you, ungodly men,who have forsaken the law of the Most High God!
51.23 Draw near to me, you who are untaught,and lodge in my school.' ' None
|39. Septuagint, Wisdom of Solomon, 7.17-7.20, 13.1 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria, order of education and knowledge in • Greek. See also ethnography education • education, educational, educative, develop, development, (ethical)
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 94; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 371
7.17 For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18 the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19 the cycles of the year and the constellations of the stars, 7.20 the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots;
13.1 For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works;13.1 The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. ' None
|40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Education • Seneca the Younger, educational theory of • Vitruvius, knowledge and education • architect, education • education and pedagogy, paideia, seven liberal arts, development of closed system of • forensic rhetoric, as education for public life
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 665; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 469; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 53; Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 219, 220, 221; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 129, 130, 131, 140, 141, 142, 145
|41. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Seneca the Younger, educational theory of • Vitruvius, knowledge and education • architect, education • education (paideia) see also philhellenism\n, in Greek culture • education and pedagogy, paideia, seven liberal arts, development of closed system of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 103; Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 218, 219; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 38
|42. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • education • education, Judaism/Jewish education • education, introduction/definitions • ethical education, Judaism • ethical education, ideals of • ethical education, related/relationships between
Found in books: Damm (2018), Religions and Education in Antiquity, 68; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
|43. Diodorus Siculus, Historical Library, 12.20-12.21 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • education, • music basis of education, prelude and song
Found in books: Hau (2017), Moral History from Herodotus to Diodorus Siculus, 111; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 185
12.20 1. \xa0Now Zaleucus was by birth a Locrian of Italy, a man of noble family, admired for his education, and a pupil of the philosopher Pythagoras. Having been accorded high favour in his native city, he was chosen lawmaker and committed to writing a thorough novel system of law, making his beginning, first of all, with the gods of the heavens.,2. \xa0For at the outset in the introduction to his legislation as a whole he declared it to be necessary that the inhabitants of the city should first of all assume as an article of their creed that gods exist, and that, as their minds survey the heavens and its orderly scheme and arrangement, they should judge that these creations are not the result of Chance or the work of men's hands; that they should revere the gods as the cause of all that is noble and good in the life of mankind; and that they should keep the soul pure from every kind of evil, in the belief that the gods take no pleasure in either the sacrifices or costly gifts of the wicked but in the just and honourable practices of good men.,3. \xa0And after inviting the citizens in this introduction to reverence and justice, he appended the further command that they should consider no one of their fellow citizens as an enemy with whom there can be no reconciliation, but that the quarrel be entered into with the thought that they will again come to agreement and friendship; and that the one who acts otherwise should be considered by his fellow citizens to be savage and untamed of soul. Also the magistrates were urged by him not to be wilful or arrogant, and not to render judgement out of enmity or friendship. And among his several ordices a\xa0number were added of his own devising, which showed exceptionally great wisdom." '12.21 1. \xa0To cite examples, whereas everywhere else wayward wives were required to pay fines, Zaleucus stopped their licentious behaviour by a cunningly devised punishment. That is, he made the following laws: a\xa0free-born woman may not be accompanied by more than one female slave, unless she is drunk; she may not leave the city during the night, unless she is planning to commit adultery; she may not wear gold jewelry or a garment with a purple border, unless she is a courtesan; and a husband may not wear a gold-studded ring or a cloak of Milesian fashion unless he is bent upon prostitution or adultery.,2. \xa0Consequently, by the elimination, with its shameful implications, of the penalties he easily turned men aside from harmful luxury and wanton living; for no man wished to incur the sneers of his fellow citizens by acknowledging the disgraceful licentiousness.,3. \xa0He wrote many other excellent laws, such as those on contracts and other relations of life which are the cause of strife. But it would be a long task for us to recount them and foreign to the plan of our history, and so we shall resume our account at the point where we digressed from the course of our narrative.'" None
|44. Philo of Alexandria, On The Preliminary Studies, 9, 11-14, 20, 73-76, 79 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hagar, as encyclical education • Moses, his education • Philo, Greek education • Philo, education in Hebrew/Aramaic • Philo, education of • education • paideia/Greek education
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 32, 33; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 99; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 212; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 278
9 On this account he does not say that Sarah did not bring forth at all, but only that she did not bring forth for him, for Abraham. For we are not as yet capable of becoming the fathers of offspring of virtue, unless we first of all have a connection with her handmaiden; and the handmaiden of wisdom is the encyclical knowledge of music and logic, arrived at by previous instruction.
11 And as you must know that it is common for there to be great preludes to great propositions, and the greatest of all propositions is virtue, for it is conversant about the most important of all materials, namely, about the universal life of man; very naturally, therefore, that will not employ any short preface, but rather it will use as such, grammar, geometry, astronomy, rhetoric, music, and all the other sorts of contemplation which proceed in accordance with reason; of which Hagar, the handmaid of Sarah, is an emblem, as we will proceed to show. '12 "For Sarah," says Moses, "said unto Abraham, Behold, the Lord has closed me up, so that I may not bear children. Go in unto my handmaiden, that thou mayest have children by her." Now, we must take out of the present discussion those conjunctions and connections of body with body which have pleasure for their end. For this is the connection of the mind with virtue, which is desirous to have children by her, and which, if it cannot do so at once, is at all events taught to espouse her handmaid, namely, intermediate instruction. IV. 13 And here it is worth while to admire wisdom, by reason of its modesty, which has not thought fit to reproach us with the slowness of our generation, or our absolute barrenness. And this, too, though the oracle says truly that she brought forth no child, not out of envy, but because of the unsuitableness of our own selves. For, says she, "The Lord has closed me up so, that I may not bear children." And she no longer adds the words, "to you," that she may not appear to mention the misfortunes of others, or to reproach them with theirs. 14 "Therefore," says she, "go thou in to my handmaiden," that is to say, to the intermediate instruction of the intermediate and encyclical branches of knowledge, "that you may first have children by her;" for hereafter you shall be able to enjoy a connection with her mistress, tending to the procreation of legitimate children.
20 Now the first characteristics of the intermediate instruction are represented by two symbols, the race and the name. As to race, the handmaiden is an Egyptian, and her name is Hagar; and this name, being interpreted, means "emigration." For it follows of necessity that the man who delights in the encyclical contemplations, and who joins himself as a companion to varied learning, is as such enrolled under the banners of the earthly and Egyptian body; and that he stands in need of eyes in order to see and to read, and of ears in order to attend and to hear, and of his other external senses, in such a manner as to be able to unfold each of the objects of the external sense. ' "
73 And here it is worth while to raise the question why it is that now again Moses calls the wife of Abraham Sarah, when he had already repeatedly told us what her name was before; for he was not a writer who ever indulged in that worst description of prolixity, tautology. What, then, are we to say? Since she is about to betroth to him the handmaiden of wisdom, encyclical instruction, he says that she did not forget the duty which she owed to her mistress, but knew that she was, both in law and in her master's feelings, his wife, and that she herself was only such because of necessity and the force of opportunity. And this happens to every man who is fond of learning. And he who has experienced it may be looked upon as the most trustworthy witness to this fact. " '74 At all events I, when I was first excited by the stimulus of philosophy to feel a desire for it, when I was very young connected myself with one of her handmaidens, namely, grammar; and all the offspring of which I became the father by her, such as writing, reading, and the acquaintance with the works of the poets and historians, I attributed to the mistress. 75 And at a subsequent time, forming connection with another of her handmaidens, geometry, and admiring her beauty (for she had beautiful symmetry and proportions in all her parts), I still appropriated none of the offspring, but carried them to the citizen wife, and bestowed them on her. 76 I was desirous also to form a similar connection with a third, and she was full of good rhythm, well arranged, and well limbed, and was called music. And by her I became the parent of diatonic, and chromatic, and harmonic, and combined and separate melodies, and all the different concords belonging to fourths and to fifths, and to the diapason. And, again, I concealed none of all these things, in order that my legitimate citizen wife might become wealthy, being ministered unto by a multitude of ten thousand servants; 7
9 and, indeed, in the same manner as the encyclical branches of education contribute to the proper comprehension of philosophy, so also does philosophy aid in the acquisition of wisdom; for philosophy is an attentive study of wisdom, and wisdom is the knowledge of all divine and human things, and of the respective causes of them. Therefore, just as encyclical accomplishments are the handmaidens of philosophy, so also is philosophy the handmaiden of wisdom; ' None
|45. Philo of Alexandria, On Drunkenness, 33-35, 82, 128 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo, education in Hebrew/Aramaic • education • education, culture • education, nourishment • education/educational
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 65; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 270
33 But these parents of the universe must be taken out of the present discussion; and for the present let us consider their pupils and acquaintances who have had assigned to them the care and superintendence of such souls as are not unwilling to learn and illiterate. Therefore we say that the father is masculine and perfect right reason, and that the mother is that middle and encyclical course of study, and instruction, and learning, which it is honourable and advantageous to obey as a child obeys his parents. 34 The recommendation then of the father, that is of right reason, is to follow and obey reason, pursuing naked and undisguised truth; and the injunction of learning, the mother that is, is to obey the just customs, which ancient men who embraced opinion, as if it were truth, have established in cities, and nations, and countries. 35 Now these parents have four classes of children. First of all comes that class which is obedient to them both, the second is that which attends to neither, being the opposite of the former one. of the others, each is half perfect. For the one is exceedingly attached to its father, and attends to him, but disregards its mother and her injunctions. The other again appears to be attached to its mother, and obeys her in everything, but pays but little attention to its father. The first class, therefore, will carry off the prize of victory as superior to all the others; the second, which is the contrary of it, will meet with defeat and destruction at the same time; and as to each of the others they will claim, one the second prize, and the other the third. The one which is obedient to its father being the second in honour, and the one which obeys its mother being the third. X.
82 When, therefore, Jacob, the practiser of virtue, and the man who entered into the lists of, and was a candidate for, the prizes of virtue, was inclined to give his ears in exchange for his eyes, and words for actions, and improvements for perfection, as the bounteous God was willing to give eyes to his mind, in order that he might for the future clearly see what hitherto he had only comprehended by hearing (for the eyes are more trustworthy than the ears), the oracle sounded in his ears, "Thy name shall not be called Jacob; but Israel shall thy name be, because thou hast prevailed with God and with men, with Power." Jacob then is the name of learning and or improvement, that is to say of those powers which depend upon learning, and Israel is the name of perfection, for the name being interpreted means "the sight of God;" ' ' None
|46. Philo of Alexandria, On The Contemplative Life, 28, 78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo, Greek education • education • education, private • education, values
Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 165, 166; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 161
28 And the interval between morning and evening is by them devoted wholly to meditation on and to practice of virtue, for they take up the sacred scriptures and philosophise concerning them, investigating the allegories of their national philosophy, since they look upon their literal expressions as symbols of some secret meaning of nature, intended to be conveyed in those figurative expressions. 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
|47. Philo of Alexandria, On The Life of Moses, 1.15, 1.17, 1.20-1.24, 1.32, 1.55, 2.27, 2.161, 2.215-2.216 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Educated, erudite • Greek, education • Judaism, Moses’s education • Minor, Moses’s education • Moses, Egyptian education • Moses, his education • Philo, Greek education • Philo, education in Hebrew/Aramaic • Platonist education • education • education (educated) • education, nourishment • education, wisdom • instruction, school, education • nourishment/nurturance, education • paideia/Greek education • “Born, reared, educated”
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 30, 31, 33, 34, 64, 65, 74, 193; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224, 393; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35, 158; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 162, 163, 164; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75, 77; Levine (2005), The Ancient Synagogue, The First Thousand Years, 89, 155; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70, 143; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 201; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 273, 274, 275, 277
1.15 Then, after she had surveyed him from head to foot, and admired his elegant form and healthy vigorous appearance, and saw that he was crying, she had compassion on him, her soul being already moved within her by maternal feelings of affection as if he had been her own child. And when she knew that the infant belonged to one of the Hebrews who was afraid because of the commandment of the king, she herself conceived the idea of rearing him up, and took counsel with herself on the subject, thinking that it was not safe to bring him at once into the palace;
1.17 and as she said that she wished that she would do so, the maiden went and fetched her own mother and that of the infant, as if she had been a stranger, who with great readiness and willingness cheerfully promised to take the child and bring him up, pretending to be tempted by the reward to be paid, the providence of God thus making the original bringing up of the child to accord with the genuine course of nature. Then she gave him a name, calling him Moses with great propriety, because she had received him out of the water, for the Egyptians call water "mos."
1.20 Therefore the child being now thought worthy of a royal education and a royal attendance, was not, like a mere child, long delighted with toys and objects of laughter and amusement, even though those who had undertaken the care of him allowed him holidays and times for relaxation, and never behaved in any stern or morose way to him; but he himself exhibited a modest and dignified deportment in all his words and gestures, attending diligently to every lesson of every kind which could tend to the improvement of his mind. 1.21 And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; 1.22 for great abilities cut out for themselves many new roads to knowledge. And just as vigorous and healthy bodies which are active and quick in motion in all their parts, release their trainers from much care, giving them little or no trouble and anxiety, and as trees which are of a good sort, and which have a natural good growth, give no trouble to their cultivators, but grow finely and improve of themselves, so in the same manner the well disposed soul, going forward to meet the lessons which are imparted to it, is improved in reality by itself rather than by its teachers, and taking hold of some beginning or principle of knowledge, bounds, as the proverb has it, like a horse over the plain. 1.23 Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.24 And this knowledge he derived also from the Egyptians, who study mathematics above all things, and he learnt with great accuracy the state of that art among both the Chaldaeans and Egyptians, making himself acquainted with the points in which they agree with and differ from each other--making himself master of all their disputes without encouraging any disputatious disposition in himself--but seeking the plain truth, since his mind was unable to admit any falsehood, as those are accustomed to do who contend violently for one particular side of a question; and who advocate any doctrine which is set before them, whatever it may be, not inquiring whether it deserves to be supported, but acting in the same manner as those lawyers who defend a cause for pay, and are wholly indifferent to the justice of their cause.' "
1.32 But Moses, having now reached the very highest point of human good fortune, and being looked upon as the grandson of this mighty king, and being almost considered in the expectations of all men as the future inheritor of his grandfather's kingdom, and being always addressed as the young prince, still felt a desire for and admiration of the education of his kinsmen and ancestors, considering all the things which were thought good among those who had adopted him as spurious, even though they might, in consequence of the present state of affairs, have a brilliant appearance; and those things which were thought good by his natural parents, even though they might be for a short time somewhat obscure, at all events akin to himself and genuine good things. " 2.27 but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation.
2.161 When Moses had gone up into the neighbouring mountain and had remained several days alone with God, the fickle-minded among the people, thinking that his absence was a favourable opportunity, as if they had no longer any ruler at all, rushed unrestrainedly to impiety, and, forgetting the holiness of the living God, became eager imitators of the Egyptian inventions.
2.215 for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216 in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?' ' None
|48. Philo of Alexandria, That Every Good Person Is Free, 75-76, 81-82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo, education in Hebrew/Aramaic • education • instruction, school, education • paideia/Greek education
Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 38; Levine (2005), The Ancient Synagogue, The First Thousand Years, 152; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 261
75 Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. '76 These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life;
81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. 82 Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; ' None
|49. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Body, Can education counteract tendency of body? • Education • Education (παιδεία) • Education, Doctrina • Education, Paideia • Education, Paideusis • Philosophical psychology guides education, Aristotle, Pleasures of philosophical debate connotes hope • Philosophical psychology guides education, Philoponus, It can, however, counteract the bodily blend • Proclus, Neoplatonist, Education (paideia) is what assists the soul • education
Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 196, 197; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 13; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 264, 265, 267
|50. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hagar, as encyclical education • paideia/Greek education
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
|51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hagar, as encyclical education • Pseudo-Hecataeus, On the Jews, Jewish education • education
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 164; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 213; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224
|52. Clement of Rome, 1 Clement, 1.2-1.3, 19.3, 21.6, 21.8-21.9, 23.1, 51.5, 55.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 76, 144, 147, 212, 214, 215, 216, 353, 354; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 8, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209
|sup>1.3 The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied. Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. You enjoined young men to be of a sober and serious mind, you instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and you taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion. |
21.6 Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. For thus it must be unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For the Scripture says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity in all their conduct; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God - how much the spirit of pure affection can prevail with Him - how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires of the heart: His breath is in us; and when He pleases, He will take it away.
23.1 The all-merciful and beneficent Father has bowels of compassion towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us; You foolish ones! compare yourselves to a tree; take for instance the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. You perceive how in a little time the fruit of a tree comes to maturity. of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, Speedily will He come, and will not tarry; and, The Lord shall suddenly come to His temple, even the Holy One, for whom you look. Malachi 3:1
51.5 Let us therefore implore forgiveness for all those transgressions which through any suggestion of the adversary we have committed. And these who have been the leaders of sedition and disagreement ought to have respect to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest unto all. For they went down alive into Hades, and death swallowed them up. Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished, Exodus xiv for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
55.1 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. ' ' None
|53. Dio Chrysostom, Orations, 18.6-18.7 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • education • ephebes, education of
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 94, 760
18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <"' None
|54. Josephus Flavius, Jewish Antiquities, 2.238, 4.328-4.329, 20.262-20.263 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greek. See also ethnography education • Judaism, Moses’s education • Minor, Moses’s education • Moses, Egyptian education • Pseudo-Hecataeus, On the Jews, Greek education of • Scribal education • education (educated) • education (παιδεία), Greco-Roman ideals • education (παιδεία), of Josephus • slavery, and education • “Born, reared, educated”
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 10; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 151; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 8; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 162; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 201; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 91
2.238 Μωυσῆς μὲν τῷ προειρημένῳ τρόπῳ γεννηθείς τε καὶ τραφεὶς καὶ παρελθὼν εἰς ἡλικίαν φανερὰν τοῖς Αἰγυπτίοις τὴν ἀρετὴν ἐποίησε καὶ τὸ ἐπὶ ταπεινώσει μὲν τῇ ἐκείνων, ἐπ' αὐξήσει δὲ τῶν ̔Εβραίων γεγονέναι τοιαύτης ἀφορμῆς λαβόμενος:" "
4.328 συνέσει τε τοὺς πώποτ' ἀνθρώπους ὑπερβαλὼν καὶ χρησάμενος ἄριστα τοῖς νοηθεῖσιν, εἰπεῖν τε καὶ πλήθεσιν ὁμιλῆσαι κεχαρισμένος τά τε ἄλλα καὶ τῶν παθῶν αὐτοκράτωρ," "4.329 ὡς μηδὲ ἐνεῖναι τούτων τῇ ψυχῇ δοκεῖν αὐτοῦ καὶ γινώσκειν μόνον αὐτῶν τὴν προσηγορίαν ἐκ τοῦ παρ' ἄλλοις αὐτὰ βλέπειν μᾶλλον ἢ παρ' αὑτῷ. καὶ στρατηγὸς μὲν ἐν ὀλίγοις, προφήτης δὲ οἷος οὐκ ἄλλος, ὥσθ' ὅ τι ἂν φθέγξαιτο δοκεῖν αὐτοῦ λέγοντος ἀκροᾶσθαι τοῦ θεοῦ." 20.262 λέγω δὴ θαρσήσας ἤδη διὰ τὴν τῶν προτεθέντων συντέλειαν, ὅτι μηδεὶς ἂν ἕτερος ἠδυνήθη θελήσας μήτε ̓Ιουδαῖος μήτε ἀλλόφυλος τὴν πραγματείαν ταύτην οὕτως ἀκριβῶς εἰς ̔́Ελληνας ἐξενεγκεῖν: 20.263 ἔχω γὰρ ὁμολογούμενον παρὰ τῶν ὁμοεθνῶν πλεῖστον αὐτῶν κατὰ τὴν ἐπιχώριον παιδείαν διαφέρειν καὶ τῶν ̔Ελληνικῶν δὲ γραμμάτων ἐσπούδασα μετασχεῖν τὴν γραμματικὴν ἐμπειρίαν ἀναλαβών, τὴν δὲ περὶ τὴν προφορὰν ἀκρίβειαν πάτριος ἐκώλυσεν συνήθεια.'" None
2.238 1. Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them down, and raising the Israelites. And the occasion he laid hold of was this:—
4.328 He was one that exceeded all men that ever were in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full command of his passions, 4.329 as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself.
20.262 And I am so bold as to say, now I have so completely perfected the work I proposed to myself to do, that no other person, whether he were a Jew or foreigner, had he ever so great an inclination to it, could so accurately deliver these accounts to the Greeks as is done in these books. 20.263 For those of my own nation freely acknowledge that I far exceed them in the learning belonging to the Jews; I have also taken a great deal of pains to obtain the learning of the Greeks, and understand the elements of the Greek language, although I have so long accustomed myself to speak our own tongue, that I cannot pronounce Greek with sufficient exactness;'' None
|55. Josephus Flavius, Against Apion, 1.187-1.189 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greek. See also ethnography education • Pseudo-Hecataeus, On the Jews, Greek education of • Pseudo-Hecataeus, On the Jews, Jewish education • instruction, school, education
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 149, 150, 153, 157, 159, 160; Levine (2005), The Ancient Synagogue, The First Thousand Years, 27
1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ"" None
1.187 one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188 although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189 Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” '' None
|56. New Testament, 1 Peter, 3.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • education, Hellenism and • education, Jesus and • education, Paul and • education, philosophical
Found in books: Damm (2018), Religions and Education in Antiquity, 123; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 147
3.1 Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται'' None
3.1 In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; "" None
|57. New Testament, 1 Corinthians, 1.9, 3.3, 7.15-7.16, 8.3, 14.34-14.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • Epicureanism,education • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • education, Coptic • education, Jesus and • education, Stoicism • education, absence of • education, character • education, late ancient Christianity and
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 344; Damm (2018), Religions and Education in Antiquity, 181; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212, 237, 354; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 267, 294
1.9 πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
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;
7.15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;
8.3 εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ.
14.34 Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 14.35 εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.'' None
1.9 God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord.' "
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?" 7.15 Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16 For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife?
8.3 But if anyone loves God, the same is known by him.
14.34 let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35 Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly.'' None
|58. New Testament, 1 Thessalonians, 2.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Education • education, character
Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 201
2.12 παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.'' None
2.12 to the end that you should walk worthily of God, who calls you into his own kingdom and glory. '' None
|59. New Testament, 1 Timothy, 1.10, 1.18, 2.9, 2.12, 2.15, 3.4-3.5, 4.7, 5.17, 6.2, 6.4, 6.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • Epicureanism,education • domestic cult, education • education • education, as salvific • education, in Stoicism • education, in law • education, philosophical • women, education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 147, 213, 231, 354; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 286, 443, 444, 445, 447, 449, 462, 520; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188, 189, 190, 191
1.10 πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται,
1.18 Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,
2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓
4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.
6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,
6.6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·'' None
1.10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;
1.18 This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;
2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; ' "
2.12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " 2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " "
4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " 5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,
6.6 But godliness with contentment is great gain. '' None
|60. New Testament, 2 Thessalonians, 3.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • education, character
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 102, 136; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 201
3.10 καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω.'' None
3.10 For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat."'' None
|61. New Testament, 2 Timothy, 1.5, 1.13-1.14, 2.1-2.3, 2.25, 3.6-3.7, 3.14, 3.16, 4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • Epicureanism,education • domestic cult, education • education • education, as salvific • education, philosophical • moral education • women, education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 214; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 286, 427, 443; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 73, 74, 200, 201, 202, 209, 247; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187, 188, 189, 191; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 138
1.5 ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί.
1.13 ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ· 1.14 τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν.
2.1 Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, 2.2 καὶ ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. 2.3 συνκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ.
2.25 ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας,
3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα.
3.14 σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες,
3.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ,
4.3 ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν,'' None
1.5 having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also.
1.13 Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 1.14 That good thing which was committed to you, guard through the Holy Spirit who dwells in us.
2.1 You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.2 The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also. 2.3 You therefore must endure hardship, as a good soldier of Christ Jesus.
2.25 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7 always learning, and never able to come to the knowledge of the truth.
3.14 But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them.
3.16 Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness,
4.3 For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; '' None
|62. New Testament, Acts, 1.1, 4.13, 6.9, 7.22, 8.27-8.30, 16.16-16.17, 22.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bilingual and multilingual education • Educated, erudite • Education • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • Judaism, Moses’s education • Minor, Moses’s education • Moses, Egyptian education • education • education (educated) • education in antiquity, fables in • education, Pauline • education, and power • power, and education • slavery, and education • “Born, reared, educated”
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 334; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 243; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 95; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 77, 210, 214, 418; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 87, 759, 760; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 201; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 137, 201, 202, 257; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 161; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 90; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 163
1.1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν
4.13 Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν,
6.9 Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ,
7.22 καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.
8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
22.3 Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον,' ' None
1.1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,
4.13 Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus.
6.9 But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
7.22 Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works.
8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"
22.3 "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. ' ' None
|63. New Testament, Colossians, 1.15, 3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • Imitation (see also mimesis), in education • education, Coptic • education, Jesus and • education, absence of • education, educational, educative, progress • education, late ancient Christianity and
Found in books: Damm (2018), Religions and Education in Antiquity, 182; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 213; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 354; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 326; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 205, 206
1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,
3.21 Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.'' None
1.15 who is the image of the invisible God, the firstborn of all creation. ' "
3.21 Fathers, don't provoke your children, so that they won't be discouraged. "' None
|64. New Testament, Ephesians, 4.4, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Early Christian education • Education • education and religion • education, Christian origins and • education, paideia (education) • education, rhetorical • religion, education and
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 499; Damm (2018), Religions and Education in Antiquity, 13; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 201, 205, 206
4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·
6.4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου.'' None
4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling; ' "
6.4 You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. "' None
|65. New Testament, Galatians, 1.13, 3.24-3.25, 3.28, 4.9, 4.19, 4.21-4.31, 6.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • Hagar, as encyclical education • education in antiquity, gospel authors and • education, Coptic • education, Jesus and • education, Paul and • education, absence of • education, aurality/orality and • education, character • education, late ancient Christianity and • education, philosophical schools • education/educational • paideia/Greek education
Found in books: Damm (2018), Religions and Education in Antiquity, 157, 181; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 78; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 199, 208; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 201, 206; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 77; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 518
1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
3.24 ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25 ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν.
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.9 νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε;
4.19 τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.
6.6 Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.'' None
1.13 For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " 3.24 So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25 But now that faithis come, we are no longer under a tutor.
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
4.19 My little children, of whom I am again in travail untilChrist is formed in you-- ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.
6.6 But let him who is taught in the word share all goodthings with him who teaches. '" None
|66. New Testament, Hebrews, 3.1, 4.14, 5.2, 5.10, 5.12-5.14, 6.20, 7.24-7.25, 7.27, 8.1, 8.5, 9.14-9.15, 9.23, 10.21, 12.5-12.9, 12.11, 12.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Early Christian education • Educated, erudite • Education • education • education and religion • education, Christian origins and • education, Hellenism and • education, Jesus and • education, absence of • education, educational, educative, develop, development, (ethical) • education, educational, educative, growth • education, paideia (education) • education, rhetorical • religion, education and • rhetorical topoi, education
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 223; Damm (2018), Religions and Education in Antiquity, 13, 114; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 77; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39, 40, 41, 42, 43, 44, 68, 72, 73, 162, 163, 215; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 337; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 199, 200, 201, 202, 203, 205; Wilson (2012), The Sentences of Sextus, 291
3.1 Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν,
4.14 Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ,
5.2 μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν,
5.10 προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺςκατὰ τὴν τάξιν Μελχισεδέκ.
5.12 καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13 πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
6.20 ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα.
7.24 ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην· 7.25 ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.
7.27 ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓
8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς,
8.5 ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει·
9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15 Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
9.23 Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας.
10.21 καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ,
12.5 καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται, 12.6 12.7 εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός· τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ; 12.8 εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε. 12.9 εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων καὶ ζήσομεν;
12.11 πᾶσα μὲν παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.
12.24 καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.'' None
3.1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus;
4.14 Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession.
5.2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
5.10 named by God a high priest after the order of Melchizedek.
5.12 For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
6.20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.
7.24 But he, because he lives forever, has his priesthood unchangeable. 7.25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. ' "
7.27 who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. " 8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,
8.5 who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain."
9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
9.23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
10.21 and having a great priest over the house of God,
12.5 and you have forgotten the exhortation which reasons with you as with sons, "My son, don\'t take lightly the chastening of the Lord, Nor faint when you are reproved by him; 12.6 For whom the Lord loves, he chastens, And scourges every son whom he receives."' "12.7 It is for discipline that you endure. God deals with you as with sons, for what son is there whom his father doesn't discipline? " '12.8 But if you are without discipline, whereof all have been made partakers, then are you illegitimate, and not sons. 12.9 Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live?
12.11 All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby.
12.24 to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. '' None
|67. New Testament, Philippians, 3.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • education, nourishment • nourishment/nurturance, education
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 333; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 143
3.13 ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος,'' None
3.13 Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, "" None
|68. New Testament, Romans, 8.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Education • education, character • education, educational, educative, progress
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 80; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 326; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 74
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·' ' None
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ' ' None
|69. New Testament, Titus, 1.9, 1.11, 1.13, 2.1-2.10, 2.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Education • Epicureanism,education • domestic cult, education • education • education, Greco-Roman • education, as salvific • education, aurality/orality and • education, in law • education, philosophical • education,ethics • moral education • philosophy, education • women, education
Found in books: Damm (2018), Religions and Education in Antiquity, 150, 151, 153, 154, 155, 156, 163, 166; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 286, 426, 427, 430, 443, 445, 447, 449, 462; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 202; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187, 188, 189, 191; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 138
1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
1.11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.
1.13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,
2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6 τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7 περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.
2.12 ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι,'' None
1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. ' "
1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. " 1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
2.1 But say the things which fit sound doctrine, 2.2 that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4 that they may train the young women to love their husbands, to love their children, ' "2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " '2.6 Likewise, exhort the younger men to be sober-minded; 2.7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, ' "2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. " '2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting;
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things.
2.12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; '' None
|70. New Testament, John, 1.9-1.15, 1.18, 20.15-20.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Imitation (see also mimesis), in education • education • education (educated) • education, Logos’ educational activity • education/educational • rhetorical topoi, education
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320, 331; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 213; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 132; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 180; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 273, 278
1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
20.15 λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16 λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ.' ' None
1.9 The true light that enlightens everyone was coming into the world. ' "1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "1.11 He came to his own, and those who were his own didn't receive him. " "1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
20.15 Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16 Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!"' ' None
|71. New Testament, Luke, 1.1, 1.3-1.4, 2.41-2.52, 3.12, 4.16-4.21, 8.5-8.8, 12.25-12.27, 16.19-16.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bilingual and multilingual education • Infancy Gospel of Thomas, Education of Jesus in • Infancy Gospel of Thomas, education scenes • Wisdom literature, distinctive function in education • education (educated) • education and pedagogy, paideia, Bede’s focus on teachers and preachers • education in antiquity, fables in • education in antiquity, gospel authors and • education, Coptic • education, Jesus and • education, Logos’ educational activity • education, Paul and • education, absence of • education, aurality/orality and • education, late ancient Christianity and • instruction, school, education • rhetorical topoi, education
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 747; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 243, 280, 281; Damm (2018), Religions and Education in Antiquity, 157, 180, 183; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 336, 337; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 95; Levine (2005), The Ancient Synagogue, The First Thousand Years, 157; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 42; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 121; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 161, 516, 517, 518, 519, 520; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 273
1.1 ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων,
1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.
2.41 Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. 2.42 Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 2.43 ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. 2.44 νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, 2.45 καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. 2.46 καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47 ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48 καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49 καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 2.50 καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 2.51 καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. 2.52 Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις.
3.12 ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν;
4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον 4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
8.5 Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. 8.6 καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. 8.7 καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συνφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. 8.8 καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
12.25 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν; 12.26 εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε; κατανοήσατε τὰ κρίνα πῶς αὐξάνει· 12.27 οὐ κοπιᾷ οὐδὲ νήθει. λέγω δὲ ὑμῖν, οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων.
16.19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20 πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21 καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23 καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24 καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25 εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26 καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27 εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28 ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29 λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30 ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31 εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.'' None
1.1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us,
1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4 that you might know the certainty concerning the things in which you were instructed.
2.41 His parents went every year to Jerusalem at the feast of the Passover. 2.42 When he was twelve years old, they went up to Jerusalem according to the custom of the feast, ' "2.43 and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, " "2.44 but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. " "2.45 When they didn't find him, they returned to Jerusalem, looking for him. " '2.46 It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47 All who heard him were amazed at his understanding and his answers. 2.48 When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49 He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"' "2.50 They didn't understand the saying which he spoke to them. " '2.51 And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 2.52 And Jesus increased in wisdom and stature, and in favor with God and men.
3.12 Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?"
4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19 And to proclaim the acceptable year of the Lord." 4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
8.5 "The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6 Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7 Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8 Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!"
12.25 Which of you by being anxious can add a cubit to his height? ' "12.26 If then you aren't able to do even the least things, why are you anxious about the rest? " "12.27 Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. " 16.19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20 A certain beggar, named Lazarus, was laid at his gate, full of sores, ' "16.21 and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. " "16.22 It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. " '16.23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. ' "16.24 He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' " '16.25 "But Abraham said, \'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. ' "16.26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' " '16.27 "He said, \'I ask you therefore, father, that you would send him to my father\'s house; ' "16.28 for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' " '16.29 "But Abraham said to him, \'They have Moses and the prophets. Let them listen to them.\ '16.30 "He said, \'No, father Abraham, but if one goes to them from the dead, they will repent.\ '16.31 "He said to him, \'If they don\'t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.\'" '' None
|72. New Testament, Matthew, 5.17, 5.38, 6.27-6.28, 13.9, 18.10-18.11, 19.21-19.26, 23.9, 25.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Educated, erudite • Wisdom literature, distinctive function in education • education and pedagogy, paideia, Bede’s focus on teachers and preachers • education in antiquity, fables in • education in antiquity, gospel authors and • education, Coptic • education, Hellenism and • education, Jesus and • education, Logos’ educational activity • education, Paul and • education, absence of • education, and teacher • education, aurality/orality and • education, character • education, educational, educative, growth • education, educational, educative, train, training • education, late ancient Christianity and • education, moral
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 749; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 191; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 280, 281; Damm (2018), Religions and Education in Antiquity, 122, 157, 183; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 80, 229; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 262, 267; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 48; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 422, 516; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 273
5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
6.27 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28 καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν·
13.9 Ὁ ἔχων ὦτα ἀκουέτω.
18.10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
19.21 ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 19.22 ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον τοῦτον ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 19.23 Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· 19.24 πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρήματος ῥαφίδος εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ. 19.25 ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες Τίς ἄρα δύναται σωθῆναι; 19.26 ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά.
23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·
25.14 Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,' ' 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.
5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ 6.27 "Which of you, by being anxious, can add one cubit to the measure of his life? ' "6.28 Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, " 13.9 He who has ears to hear, let him hear."' "
18.10 See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " 19.21 Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 19.22 But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23 Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24 Again I tell you, it is easier for a camel to go through a needle\'s eye, than for a rich man to enter into the Kingdom of God." 19.25 When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved?" 19.26 Looking at them, Jesus said, "With men this is impossible, but with God all things are possible."
23.9 Call no man on the earth your father, for one is your Father, he who is in heaven.
25.14 "For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. ' ' None
|73. Quintilian, Institutes of Oratory, 1.1.4-1.1.5, 1.1.15-1.1.19, 1.4-1.5, 2.5, 5.10.25-5.10.27, 8.3.3, 10.1.112, 10.1.125 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, in Roman education • Education • Humor, and education • Quintilian, ideal of literary education in • Rhetoric, education • Seneca the Younger, educational theory of • Vergil, and ancient education • education • education, age to begin • education, corporal punishment in • education, how to read an ancient speech • education, ideal vs. reality • education, nature • education, nurture • elementary education • rhetorical education vi, • rhetorical education, Juvenalâ€™s evidenced • rhetorical education, controversiae and suasoriae
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 36; Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 122, 123, 130, 269; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 465; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 55; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 88, 113, 156; Keane (2015), Juvenal and the Satiric Emotions, 36; Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 22, 23, 24, 25, 197, 216, 217, 218, 219, 220, 221; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 395; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 45; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 246, 247; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 195
1.4 \xa0Above all see that the child's nurse speaks correctly. The ideal, according to Chrysippus, would be that she should be a philosopher: failing that he desired that the best should be chosen, as far as possible. No doubt the most important point is that they should be of good character: but they should speak correctly as well." '1.1.5 \xa0It is the nurse that the child first hears, and her words that he will first attempt to imitate. And we are by nature most tenacious of childish impressions, just as the flavour first absorbed by vessels when new persists, and the colour imparted by dyes to the primitive whiteness of wool is indelible. Further it is the worst impressions that are most durable. For, while what is good readily deteriorates, you will never turn vice into virtue. Do not therefore allow the boy to become accustomed even in infancy to a style of speech which he will subsequently have to unlearn.
1.1.15 \xa0Some hold that boys should not be taught to read till they are seven years old, that being the earliest age at which they can derive profit from instruction and endure the strain of learning. Most of them attribute this view to Hesiod, at least such as lived before the time of Aristophanes the grammarian, who was the first to deny that the Hypothecae, in which this opinion is expressed, was the work of that poet.' "1.1.16 \xa0But other authorities, among them Eratosthenes, give the same advice. Those however who hold that a child's mind should not be allowed to lie fallow for a moment are wiser. Chrysippus, for instance, though he gives the nurses a three years' reign, still holds the formation of the child's mind on the best principles to be a part of their duties." '1.1.17 \xa0Why, again, since children are capable of moral training, should they not be capable of literary education? I\xa0am well aware that during the whole period of which I\xa0am speaking we can expect scarcely the same amount of progress that one year will effect afterwards. Still those who disagree with me seem in taking the line to spare the teacher rather than the pupil. 1.1.18 \xa0What better occupation can a child have so soon as he is able to speak? And he must be kept occupied somehow or other. Or why should we despise the profit to be derived before the age of seven, small though it be? For though the knowledge absorbed in the previous years may be but little, yet the boy will be learning something more advanced during that year, in which he would otherwise have been occupied with something more elementary. 1.1.19 \xa0Such progress each successive year is clear profit to the period of youth. Further as regards the years which follow I\xa0must emphasise the importance of learning what has to be learnt in good time. Let us not therefore waste the earliest years: there is all the less excuse for this, since the elements of literary training are solely a question of memory, which not only exists even in small children, but is specially retentive at that age.
5.10.25 \xa0country is another, for there is a like diversity in the laws, institutions and opinions of different states; sex, since for example a man is more likely to commit a robbery, a woman to poison; age, since different actions suit different ages; education and training, since it makes a great difference who were the instructors and what the method of instruction in each individual case; 5.10.26 \xa0bodily constitution, for beauty is often introduced as an argument for lust, strength as an argument for insolence, and their opposites for opposite conduct; fortune, since the same acts are not to be expected from rich and poor, or from one who is surrounded by troops of relations, friends or clients and one who lacks all these advantages; condition, too, is important, for it makes a great difference whether a man be famous or obscure, a magistrate or a private individual, a father or a son, a citizen or a foreigner, a free man or a slave, married or unmarried, a father or childless.' "5.10.27 \xa0Nor must we pass by natural disposition, for avarice, anger, pity, cruelty, severity and the like may often be adduced to prove the credibility or the reverse of a given act; it is for instance often asked whether a man's way of living be luxurious, frugal or parsimonious. Then there is occupation, since a rustic, a lawyer, a man of business, a soldier, a sailor, a doctor all perform very different actions." " None
|74. Seneca The Younger, Letters, 52.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Education (παιδεία) • Epicureanism,education
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 13
52.4 You will find still another class of man, – and a class not to be despised, – who can be forced and driven into righteousness, who do not need a guide as much as they require someone to encourage and, as it were, to force them along. This is the third variety. If you ask me for a man of this pattern also, Epicurus tells us that Hermarchus was such. And of the two last-named classes, he is more ready to congratulate the one,2 but he feels more respect for the other; for although both reached the same goal, it is a greater credit to have brought about the same result with the more difficult material upon which to work. '' None
|75. Tacitus, Annals, 14.56, 15.60-15.63 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Greek, and Latin, in education of Apu-leius, precedence to Greek, ibid., and Lucius • education • education/educational/educative • rhetorical education, Juvenalâ€™s evidenced
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 114; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 199; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 247; Keane (2015), Juvenal and the Satiric Emotions, 130
14.56 Verum et tibi valida aetas rebusque et fructui rerum sufficiens, et nos prima imperii spatia ingredimur, nisi forte aut te Vitellio ter consuli aut me Claudio postponis et quantum Volusio longa parsimonia quaesivit, tantum in te mea liberalitas explere non potest. quin, si qua in parte lubricum adulescentiae nostrae declinat, revocas ornatumque robur subsidio impensius regis? non tua moderatio, si reddideris pecuniam, nec quies, si reliqueris principem, sed mea avaritia, meae crudelitatis metus in ore omnium versabitur. quod si maxime continentia tua laudetur, non tamen sapienti viro decorum fuerit unde amico infamiam paret inde gloriam sibi recipere.' his adicit complexum et oscula, factus natura et consuetudine exercitus velare odium fallacibus blanditiis. Seneca, qui finis omnium cum domite sermonum, grates agit: sed instituta prioris potentiae commutat, prohibet coetus salutantium, vitat comitantis, rarus per urbem, quasi valetudine infensa aut sapientiae studiis domi attineretur." '15.61 Seneca missum ad se Natalem conquestumque no- mine Pisonis quod a visendo eo prohiberetur, seque rationem valetudinis et amorem quietis excusavisse respondit. cur salutem privati hominis incolumitati suae anteferret causam non habuisse; nec sibi promptum in adulationes ingenium. idque nulli magis gnarum quam Neroni, qui saepius libertatem Senecae quam servitium expertus esset. ubi haec a tribuno relata sunt Poppaea et Tigellino coram, quod erat saevienti principi intimum consiliorum, interrogat an Seneca voluntariam mortem pararet. tum tribunus nulla pavoris signa, nihil triste in verbis eius aut vultu deprensum confirmavit. ergo regredi et indicere mortem iubetur. tradit Fabius Rusticus non eo quo venerat itinere reditum sed flexisse ad Faenium praefectum, et expositis Caesaris iussis an obtemperaret interrogavisse, monitumque ab eo ut exequeretur, fatali omnium ignavia. nam et Silvanus inter coniuratos erat augebatque scelera in quorum ultionem consenserat. voci tamen et aspectui pepercit intromisitque ad Senecam unum ex centurionibus qui necessitatem ultimam denuntiaret. 15.62 Ille interritus poscit testamenti tabulas; ac denegante centurione conversus ad amicos, quando meritis eorum referre gratiam prohiberetur, quod unum iam et tamen pulcherrimum habeat, imaginem vitae suae relinquere testatur, cuius si memores essent, bonarum artium famam fructum constantis amicitiae laturos. simul lacrimas eorum modo sermone, modo intentior in modum coercentis ad firmitudinem revocat, rogitans ubi praecepta sapientiae, ubi tot per annos meditata ratio adversum imminentia? cui enim ignaram fuisse saevitiam Neronis? neque aliud superesse post matrem fratremque interfectos quam ut educatoris praeceptorisque necem adiceret.' "15.63 Vbi haec atque talia velut in commune disseruit, complectitur uxorem et paululum adversus praesentem fortitudinem mollitus rogat oratque temperaret dolori neu aeternum susciperet, sed in contemplatione vitae per virtutem actae desiderium mariti solaciis honestis toleraret. illa contra sibi quoque destinatam mortem adseverat manumque percussoris exposcit. tum Seneca gloriae eius non adversus, simul amore, ne sibi unice dilectam ad iniurias relinqueret, 'vitae' inquit 'delenimenta monstraveram tibi, tu mortis decus mavis: non invidebo exemplo. sit huius tam fortis exitus constantia penes utrosque par, claritudinis plus in tuo fine.' post quae eodem ictu brachia ferro exolvunt. Seneca, quoniam senile corpus et parco victu tenuatum lenta effugia sanguini praebebat, crurum quoque et poplitum venas abrumpit; saevisque cruciatibus defessus, ne dolore suo animum uxoris infringeret atque ipse visendo eius tormenta ad impatientiam delaberetur, suadet in aliud cubiculum abscedere. et novissimo quoque momento suppeditante eloquentia advocatis scriptoribus pleraque tradidit, quae in vulgus edita eius verbis invertere supersedeo."" None
14.56 \xa0"On the contrary, not only is yours a vigorous age, adequate to affairs and to their rewards, but I\xa0myself am but entering the first stages of my sovereignty. Why not recall the uncertain steps of my youth, if here and there they slip, and even more zealously guide and support the manhood which owes its pride to you. Not your moderation, if you give back your riches; not your retirement, if you abandon your prince; by my avarice, and the terrors of my cruelty, will be upon all men\'s lips. And, however much your abnegation may be praised, it will still be unworthy of a sage to derive credit from an act which sullies the fair fame of a friend." He followed his words with an embrace and kisses â\x80\x94 nature had fashioned him and use had trained him to veil his hatred under insidious caresses. Seneca â\x80\x94 such is the end of all dialogues with an autocrat â\x80\x94 expressed his gratitude: but he changed the established routine of his former power, banished the crowds from his antechambers, shunned his attendants, and appeared in the city with a rareness ascribed to his detention at home by adverse health or philosophic studies. <
15.60 \xa0The next killing, that of the consul designate Plautius Lateranus, was added by Nero to the list with such speed that he allowed him neither to embrace his children nor the usual moment\'s respite in which to choose his death. Dragged to the place reserved for the execution of slaves, he was slaughtered by the hand of the tribune Statius, resolutely silent and disdaining to reproach the tribune with his complicity in the same affair. There followed the murder of Annaeus Seneca, a joyful event to the sovereign: not that he had established his connection with the plot, but, as poison had not worked, he was anxious to proceed by the sword. Only Natalis, in fact, mentioned Seneca; nor did his statement go further than that he had been sent to visit him when sick and to make a complaint:â\x80\x94 "Why did he close his door on Piso? It would be better if they cultivated their friendship by meeting on intimate terms." Seneca\'s answer had been that "spoken exchanges and frequent interviews were to the advantage of neither; still, his own existence depended on the safety of Piso." Gavius Silvanus, tribune of a praetorian cohort, was instructed to take this report and ask Seneca if he admitted Natalis\' words and his own reply. By accident or design, Seneca that day had returned from Campania and broke his journey at one of his country-houses four miles out of Rome. Evening was near when the tribune arrived and surrounded the villa with pickets of soldiers: then he delivered the imperial message to the owner, who was dining with his wife Pompeia Paulina and two friends. < 15.61 \xa0Seneca rejoined that "Natalis had been sent to him, and had remonstrated in Piso\'s name against his refusal to receive his visits. By way of excuse, he had pleaded considerations of health and love of quiet. He had had no reason for ranking the security of a private person higher than his own safety, and his temper was not one which was quick to flattery: no one was better aware of that than Nero, who had more often experienced the frankness of Seneca than his servility." When the tribune made his report in the presence of Poppaea and Tigellinus â\x80\x94 the emperor\'s privy council in his ferocious moods â\x80\x94 Nero demanded if Seneca was preparing for a voluntary death. The officer then assured him that there were no evidences of alarm, and that he had not detected any sadness in his words or looks. He was therefore directed to go back and pronounce the death-sentence. Fabius Rusticus states that, instead of returning by the road he had come, the tribune went out of his way to the prefect Faenius, and, after recapitulating the Caesar\'s orders, asked if he should obey them; only to be advised by Faenius to carry them out. Fate had made cowards of them all. For Silvanus, too, was numbered with the plotters; and now he was engaged in adding to the crimes he had conspired to avenge. However, he was so far considerate of his voice and his eyes as to send one of his centurions in to Seneca, to announce the last necessity. < 15.62 \xa0Seneca, nothing daunted, asked for the tablets containing his will. The centurion refusing, he turned to his friends, and called them to witness that "as he was prevented from showing his gratitude for their services, he left them his sole but fairest possession â\x80\x94 the image of his life. If they bore it in mind, they would reap the reward of their loyal friendship in the credit accorded to virtuous accomplishments." At the same time, he recalled them from tears to fortitude, sometimes conversationally, sometimes in sterner, almost coercive tones. "Where," he asked, "were the maxims of your philosophy? Where that reasoned attitude towards impending evils which they had studied through so many years? For to whom had Nero\'s cruelty been unknown? Nor was anything left him, after the killing of his mother and his brother, but to add the murder of his guardian and preceptor." < 15.63 \xa0After these and some similar remarks, which might have been meant for a wider audience, he embraced his wife, and, softening momentarily in view of the terrors at present threatening her, begged her, conjured her, to moderate her grief â\x80\x94 not to take it upon her for ever, but in contemplating the life he had spent in virtue to find legitimate solace for the loss of her husband. Paulina replied by assuring him that she too had made death her choice, and she demanded her part in the executioner\'s stroke. Seneca, not wishing to stand in the way of her glory, and influenced also by his affection, that he might not leave the woman who enjoyed his whole-hearted love exposed to outrage, now said: "I\xa0had shown you the mitigations of life, you prefer the distinction of death: I\xa0shall not grudge your setting that example. May the courage of this brave ending be divided equally between us both, but may more of fame attend your own departure!" Aforesaid, they made the incision in their arms with a single cut. Seneca, since his aged body, emaciated further by frugal living, gave slow escape to the blood, severed as well the arteries in the leg and behind the knee. Exhausted by the racking pains, and anxious lest his sufferings might break down the spirit of his wife, and he himself lapse into weakness at the sight of her agony, he persuaded her to withdraw into another bedroom. And since, even at the last moment his eloquence remained at command, he called his secretaries, and dictated a long discourse, which has been given to the public in his own words, and which I\xa0therefore refrain from modifying. <'' None
|76. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • domestic cult, education
Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 246, 247; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188
|77. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Education
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 467; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 136
|78. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • authentic versus copy, and education • education • painting, in Roman education
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 210; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
|79. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • values, education
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 468; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 204
|80. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education, nature • education, nurture
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 45; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 246, 247
|81. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 38; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 168
|1.12 WITH respect to gods, there are some who say that a divine being does not exist: others say that it exists, but is inactive and careless, and takes no forethought about any thing; a third class say that such a being exists and exercises forethought, but only about great things and heavenly things, and about nothing on the earth; a fourth class say that a divine being exercises forethought both about things on the earth and heavenly things, but in a general way only, and not about things severally. There is a fifth class to whom Ulysses and Socrates belong, who say: I move not without thy knowledge (Iliad, x. 278). Before all other things then it is necessary to inquire about each of these opinions, whether it is affirmed truly or not truly. For if there are no gods, how is it our proper end to follow them? And if they exist, but take no care of anything, in this case also how will it be right to follow them? But if indeed they do exist and look after things, still if there is nothing communicated from them to men, nor in fact to myself, how even so is it right (to follow them)? The wise and good man then after considering all these things, submits his own mind to him who administers the whole, as good citizens do to the law of the state. He who is receiving instruction ought to come to be instructed with this intention, How shall I follow the gods in all things, how shall I be contented with the divine administration, and how can I become free? For he is free to whom every thing happens according to his will, and whom no man can hinder. What then is freedom madness? Certainly not: for madness; in freedom do not consist. But, you say, I would have every thing result just as I like, and in whatever way I like. You are mad, you are beside yourself. Do you not know that freedom is a noble and valuable thing? But for me inconsiderately to wish for things to happen as I inconsiderately like, this appears to be not only not noble, but even most base. For how do we proceed in the matter of writing? Do I wish to write the name of Dion as I choose? No, but I am taught to choose to write it as it ought to be written. And how with respect to music? In the same manner. And what universally in every art or science? Just the same. If it were not so, it would be of no value to know anything, if knowledge were adapted to every man’s whim. Is it then in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? By no means; but to be instructed is this, to learn to wish that every thing may happen as it does. And how do things happen? As the disposer has disposed them? And he has appointed summer and winter, and abundance and scarcity, and virtue and vice, and all such opposites for the harmony of the whole; and to each of us he has given a body, and parts of the body, and possessions, and companions. Remembering then this disposition of things, we ought to go to be instructed, not that we may change the constitution of things,—for we have not the power to do it, nor is it better that we should have the power,—but in order that, as the things around us are what they are and by nature exist, we may maintain our minds in harmony with the things which happen. For can we escape from men? and how is it possible? And if we associate with them, can we change them? Who gives us the power? What then remains, or what method is discovered of holding commerce with them? Is there such a method by which they shall do what seems fit to them, and we not the less shall be in a mood which is conformable to nature? But you are unwilling to endure and are discontented: and if you are alone, you call it solitude; and if you are with men, you call them knaves and robbers; and you find fault with your own parents and children, and brothers and neighbours. But you ought when you are alone to call this condition by the name of tranquillity and freedom, and to think yourself like to the gods; and when you are with many, you ought not to call it crowd, nor trouble, nor uneasiness, but festival and assembly, and so accept all contentedly. What then is the punishment of those who do not accept? It is to be what they are. Is any person dissatisfied with being alone? let him be alone. Is a man dissatisfied with his parents? let him be a bad son, and lament. Is he dissatisfied with his children? let him be a bad father. Cast him into prison. What prison? Where he is already, for he is there against his will; and where a man is against his will, there he is in prison. So Socrates was not in prison, for he was there willingly— Must my leg then be lamed? Wretch, do you then on account of one poor leg find fault with the world? Will you not willingly surrender it for the whole? Will you not withdraw from it? Will you not gladly part with it to him who gave it? And will you be vexed and discontented with the things established by Zeus, which he with the Moirae (fates) who were present and spinning the thread of your generation, defined and put in order? Know you not how small apart you are compared with the whole. I mean with respect to the body, for as to intelligence you are not inferior to the gods nor less; for the magnitude of intelligence is not measured by length nor yet by height, but by thoughts. Will you not then choose to place your good in that in which you are equal to the gods?—Wretch that I am to have such a father and mother.—What then, was it permitted to you to come forth and to select and to say: Let such a man at this moment unite with such a woman that I may be produced? It was not permitted, but it was a necessity for your parents to exist first, and then for you to be begotten. of what kind of parents? of such as they were. Well then, since they are such as they are, is there no remedy given to you? Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colours were brought before them; but in that you possess greatness of soul and nobility of spirit for every event that may happen, and you know not that you possess them, are you not more unfortunate and wretched? Things are brought close to you which are proportionate to the power which you possess, but you turn away this power most particularly at the very time when you ought to maintain it open and discerning. Do you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power, and have made you accountable only for those which are in your power? As to your parents, the gods have left you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life. For what then have they made you responsible? For that which alone is in your power, the proper use of appearances. Why then do you draw on yourself the things for which you are not responsible? It is, indeed, a giving of trouble to yourself.'' None|
|82. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • education • education (παιδεία), Greco-Roman ideals • education (παιδεία), of Josephus
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 8; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 401
|83. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • myth, in rhetorical education • rhetorical education, Juvenalâ€™s evidenced
Found in books: Keane (2015), Juvenal and the Satiric Emotions, 96, 199, 200; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 287, 325
|84. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Education • instruction, school, education
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 146; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444
|85. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • education • education, Coptic • education, Jesus and • education, absence of • education, late ancient Christianity and • education, philosophical schools
Found in books: Damm (2018), Religions and Education in Antiquity, 188; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 107, 108
|86. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education (παιδεία), Greco-Roman ideals • education (παιδεία), of Josephus
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 8; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 63
|87. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • Literature, Greek Literature, and philology and education • education
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 305; Wilson (2012), The Sentences of Sextus, 398
|88. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Sparta, education system • education
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 118; Hesk (2000), Deception and Democracy in Classical Athens, 33; Huffman (2019), A History of Pythagoreanism, 98
|89. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 117; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 102
|90. Apuleius, The Golden Ass, 9.27, 11.28 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Education • education and religion • ethical education, related/relationships between • religion, education and
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 378; Damm (2018), Religions and Education in Antiquity, 5; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 346
11.28 Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.' ' None
|91. Hippolytus, Refutation of All Heresies, 6.37 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Educated, erudite • Education • General education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 295, 296; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 215
6.37 For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digest what are their practices. (And it appears that some of the Marcosians,) on meeting with (Irenaeus' work), deny that they have so received (the secret word just alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny). For these opinions, however, we consent to pardon Valentinus and his school. But Marcus, imitating his teacher, himself also feigns a vision, imagining that in this way he would be magnified. For Valentinus likewise alleges that he had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend; and out of this (Valentinus) wishes the heresy attempted by him to consist. Marcus, making a similar attempt with this (heretic), asserts that the Tetrad came to him in the form of a woman - since the world could not bear, he says, the male (form) of this Tetrad, and that she revealed herself who she was, and explained to this (Marcus) alone the generation of the universe, which she never had revealed to any, either of gods or of men, expressing herself after this mode: When first the self-existent Father, He who is inconceivable and without substance, He who is neither male nor female, willed that His own ineffability should become realized in something spoken, and that His invisibility should become realized in form, He opened His mouth, and sent forth similar to Himself a Logos. And this (Logos) stood by Him, and showed unto Him who he was, viz., that he himself had been manifested as a (realization in) form of the Invisible One. And the pronunciation of the name was of the following description. He was accustomed to utter the first word of the name itself, which was Arche, and the syllable of this was (composed) of four letters. Then he subjoined the second (syllable), and this was also (composed) of four letters. Next he uttered the third (syllable), which was (composed) of ten letters; and he uttered the fourth (syllable), and this was (composed) of twelve letters. Then ensued the pronunciation of the entire name, (composed) of thirty letters, but of four syllables. And each of the elements had its own peculiar letters, and its own peculiar form, and its own peculiar pronunciation, as well as figures and images. And not one of these was there that beholds the form of that (letter) of which this was an element. And of course none of them could know the pronunciation of the (letter) next to this, but (only) as he himself pronounces it, (and that in such a way) as that, in pronouncing the whole (word), he supposed that he was uttering the entire (name). For each of these (elements), being part of the entire (name), he denominates (according to) its own peculiar sound, as if the whole (of the word). And he does not intermit sounding until he arrived at the last letter of the last element, and uttered it in a single articulation. Then he said, that the restoration of the entire ensued when all the (elements), coming down into the one letter, sounded one and the same pronunciation, and an image of the pronunciation he supposed to exist when we simultaneously utter the word Amen. And that these sounds are those which gave form to the insubstantial and unbegotten Aeon, and that those forms are what the Lord declared to be angels- the (forms) that uninterruptedly behold the face of the Father. "" None
|92. Irenaeus, Refutation of All Heresies, 1.6.3, 1.8, 1.13-1.17, 1.20.1, 1.28, 3.11.9, 3.15.2, 4.38.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Educated, erudite • Education • Education, monastic • General education • education • education and pedagogy, paideia, Irenaeus of Lyons, ascetic training of • education, educational, educative, develop, development, (ethical) • education, educational, educative, growth
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 66; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 305; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251, 294, 296, 297, 298, 311, 312, 319; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 198; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 204, 218; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 333; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 80
1.8 8. Καὶ τί γάρ τραγῳδία πολλὴ λοιπὸν ἦν ἐνθάδε, καὶ φαντασία ἑνὸς ἑκάστου αὐτῶν, ἄλλως καὶ ἄλλως 1 ἐκδιηγουμένου ἐκ ποταποῦ πάθους, ἐκ ποίου στοιχείου 2ἡ οὐσία cf. note 2. τὴν γένεσιν εἴληφεν· ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας θέλειν ἐν φανερῷ διδάσκειν, ἀλλʼ μόνους ἐκείνους τοὺς καὶ μεγάλους μισθοὺς ὑπὲρ τηλικούτων μυστηρίων τελεῖν δυναμένους. Οὐκέτι γὰρ ταῦτα ὅμοια ἐκείνοις, περὶ ὧν ὁ Κύριος ὑμῶν εἴρηκε, δωρεὰν ἐλάβετε, δωρεὰν δότε ἀλλὰ ἀνακεχωρηκότα, καὶ τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ καμάτου περιγινόμενα τοῖς φιλοψευδέσι. Τίς γὰρ οὐκ ἂν ἐκδαπανήσειε πάντα τὰ ὑπάρχοντα αὐτοῦ, ἵνα μάθῃ, ὅτι ἀπὸ τῶν δακρύων τῆε Ἐνθυμήσεως τοῦ πεπονθότος Αἰῶνος, θάλασσαι, καὶ πηγαὶ, καὶ ποταμοὶ, καὶ πᾶσα ἔνυδρος οὐσία τὴν γένεσιν εἴληφεν, ἐς δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς, καὶ ἐκ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 3. τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου στοιχεῖα; Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρποφορία αὐτῶν. Ἐπαιδὴ γὰρ ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα, G. 22. οἶον πηγὰς, καὶ ποταμοὺς, καὶ ὄμβρους, καὶ τὰ τοιαῦτα· τὰ δὲ ἐπὶ ταῖς θαλάσσαις ἁλμυρά· ἐπινοῶ μὴ πάντα ἀπὸ τῶν δακρύων αὐτῆς προβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ ποιότητι ὑπάρχει· φανερὸν οὖν, ὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά ἐστι τὰ ἀπὸ τῶν δακρύων. Εἰκὸς δὲ αὐτὴν ἐν ἀγωνίᾳ πολλῇ M. 21. καὶ ἀμηχανίᾳ γεγονυῖαν καὶ ἱδρωκέναι· ἐντεῦθεν δὴ κατὰ τὴν ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ, πηγὰς καὶ ποταμοὺς, καὶ εἴ τινα ἄλλα γλυκέα ὕδατα ὑπάρχει τὴν γένεσιν μὴ l. μετεσχ. ἐσχοκέναι ἀπὸ τῶν δακρύων ἱδρώτων αὐτῆς· ἀπίθανον γὰρ, μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρὰ, τὰ δὲ γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν· τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι ἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων. Ἐπαιδὴ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 4. καὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις, τὶ ποιήσασα, καὶ ἐκ ποίου μορίου προήκατο ταῦτα· ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ τῇ ὑποθέσει αὐτῶν. Διοδεύσασαν οὖν πᾶν πάθος τὴν Μητέρα αὐτῶν, καὶ μόγις ὑπερκύψασαν, 1ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς, τουτέστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ πλήρωμα, αὐτὸς μὲν εἰκὸς ὅτι 2ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν 3Παράκλητον δὲ ἐξέπεμψεν εἰς αὐτὴν, τουτέστι τὸν σωτῆρα, 4ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ πατρὸς, καὶ πᾶν ὑπ᾿ ἐξουσίαν παραδόντος, 5καὶ τῶν αἰώνων δεόμενος δὲ ὁμοίως, ὅπως ἐν αὐτῷ τὰ πάντα κτισθῇ τὰ ὁρατὰ καὶ τὰ G. 23. ἀόρατα, Θρόνοι, 6θεότητες, κυριότητες· ἐκπέμπεται δὲ πρὸς αὐτὴν μετὰ τῶν 1ἡλικιωτῶν αὐτοῦ τῶν Ἀγγέλων. Τὴν δὲ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Ἀχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσι πρῶτον μὲν 2 ἐπιθέσθαι δἰ αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ M. 22 3καρποφορίᾳ αὐτοῦ, προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ· κᾀκεῖνον μορφῶσαι αὐτὴν 4μόρξωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς· χωρίσαντα δʼ αὐτὰ αὐτῆς, 5μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν 6δονατὰ ἀφανισθῆναι, ὡς τὰ 7τῆς προτέρας, διὰ τὸ ἑκτικὰ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. ἤδη καὶ 1δυνατὰ εἶναι· ἀλλʼ ἀποκρίναντα 2χωρήσει τοῦ χωρὶς, εἶτα συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς 3ἀσώματον τὴν ὕλην μεταβαλεῖν αὐτά· εἶθʼ οὕτως ἐπιτηδειότητα καὶ G. 24. φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι 4δύο οὐσίας, τὴν φαύλην τῶν παθῶν, τήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο δυνάμει τὸν LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Σωτῆρα 1δεδημιουργηκέναι φάσκουσι. Τήν τε Ἀχαμὼθ ἐκτὸς πάθους γενομένην, καὶ 2συλλαβοῦσαν τῇ χαρ τῶν ἐν αὐτῷ M. 23. φώτων τὴν θεωρίαν, τουτέστι τῶν Ἀγγέλων τῶν μετʼ αὐτοῦ, καὶ 3ἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα διδάσκουσι, κύημα πνευματικὸν καθʼ ὁμοίωσιν γεγονότως γεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος.
1.13 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. 1.14 14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ ἐκ τούτων1 τὰς τρεῖς φύσεις, 2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς G. 35. τὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ ἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές. LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. Καὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα. 1.15 15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι M. 36. παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem. προσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις, ἤτοι παραβολὰς κυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἀποστολικοὺς, ἵνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν γραφῶν ὑπερβαίνοντες,\xa0 λέξιν Ephr. Syr. καὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν ἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr. S. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς κατεσκευασμένης ἐπιμελῶς G. 36. 2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς ψηφῖδας μετενέγει Ephr. μεθαρμόσει Ephr. ποεησας Ephr. cf. xxxv. ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο, καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν, LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως ὐπὸ τοῦ δευτέρου Ephr. Syr. εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ συγκαττύ- ουσι Assem. τρόπον καὶ οὗτοι γραῶν μύθους συγκαττύσαντες, ἔπειτα M. 37. ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, μεθεπμόζειν Ephr. Syr. ἐφαρκόζειν βούλονται τοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα μὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν. 1.16 16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους Jac. v. 11. ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον εἶναι διηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης cf. § 7. τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως cf. § 8. πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ τὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. Καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα G. 37. ἐπέθετο ἡ Ἀχαμὼθ, Μωσέα πεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν δὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ. Καὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι, M. 38. εἰς τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ εἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ εἰπεῖν τῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 3. ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ ψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς τὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι. Κᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ LIB. I. i. 16. GR. I. i. 16. MASS. I. viii. 3. ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου σάτα τὰ τρία, τὰ τρία γένη τῶν M. 30. ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν τὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος G. 38. οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς ἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. ἐπειδὴ ἦν αὐτὸς χύμη. 1.17 17. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτός τοῦ Πληρώτοῦ ματος, καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ, καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν, αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον suppl. πρόβατον . Πρόβατον μὲν γὰρ πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι Ἐκκλησίαν· πλάνην δὲ, τὴν ἐκτὸς Πληρώματος ἐν Int. πᾶσι τοῖς πάθεσι διατριθὴν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. Τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν δραχμὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα cf. 3 and 13. τὴν Ἐνθόμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν· διὸ καὶ ταύτην 2ἀποκαθἱστασθαι κατʼ αὐτοὺς ἐντὸς πληρώματος. Συμεῶνα τὸν LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα M. 41. 1αὐτῷ, καὶ εἰπόντα· Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, ματὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, τύπον εἶναι τοῦ Δημιουργοῦ λέγουσιν, ὡς ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῷ. Καὶ διὰ τῆς ἐν τῷ Εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μενούσης, ἄχρις οὗ τὸν Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν, καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα τὸν Σωτῆρα μετὰ τῶν 3ἡλικιωτῶν αὐτοῦ, G. 39. τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ μεσότητι προσεδέχετο LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. αὐτὸν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ. Καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ τοῦ Σωτῆρος ἐν τῷ εἰρηκέναι· Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς· καὶ ὑπὰ Παύλου δὲ οὕτως· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Καὶ τὰς συζνγίας δὲ τὰς ἐντὸς πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν 1ἐπὶ ἑνὸς δείξαντα· περὶ γὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη· Τὸ μυστήριον τοῦτο μέγα ἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν.' ' None
1.6.3 Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her pretended brother.
1.8 Archelaus was by birth an Athenian, and son of Apollodorus. This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar, all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster. Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought - who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings - let us hasten on our investigations towards what remains for consideration.
1.13 One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.14 Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. 1.15 Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. ' "1.16 Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. " "1.17 Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. " 1.20.1 Besides the above misrepresentations, they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied as He was bid, "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.
3.11.9 These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.
3.15.2 For this is the subterfuge of false persons, evil seducers, and hypocrites, as they act who are from Valentinus. These men discourse to the multitude about those who belong to the Church, whom they do themselves term "vulgar," and "ecclesiastic." By these words they entrap the more simple, and entice them, imitating our phraseology, that these dupes may listen to them the oftener; and then these are asked regarding us, how it is, that when they hold doctrines similar to ours, we, without cause, keep ourselves aloof from their company; and how it is, that when they say the same things, and hold the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any, and rendered them uncontradicting hearers of their own, they describe to them in private the unspeakable mystery of their Pleroma. But they are altogether deceived, who imagine that they may learn from the Scriptural texts adduced by heretics, that doctrine which their words plausibly teach. For error is plausible, and bears a resemblance to the truth, but requires to be disguised; while truth is without disguise, and therefore has been entrusted to children. And if any one of their auditors do indeed demand explanations, or start objections to them, they affirm that he is one not capable of receiving the truth, and not having from above the seed derived from their Mother; and thus really give him no reply, but simply declare that he is of the intermediate regions, that is, belongs to animal natures. But if any one do yield himself up to them like a little sheep, and follows out their practice, and their "redemption," such an one is puffed up to such an extent, that he thinks he is neither in heaven nor on earth, but that he has passed within the Pleroma; and having already embraced his angel, he walks with a strutting gait and a supercilious countece, possessing all the pompous air of a cock. There are those among them who assert that that man who comes from above ought to follow a good course of conduct; wherefore they do also pretend a gravity of demeanour with a certain superciliousness. The majority, however, having become scoffers also, as if already perfect, and living without regard to appearances, yea, in contempt of that which is good, call themselves "the spiritual," and allege that they have already become acquainted with that place of refreshing which is within their Pleroma.
4.38.4 Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created--men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals insist that there is no distinction between the uncreated God and man, a creature of to-day. For these, the dumb animals, bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, "I have said, Ye are gods; and ye are all sons of the Highest." But since we could not sustain the power of divinity, He adds, "But ye shall die like men," setting forth both truths--the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good upon us, and made men like to Himself, that is in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through His love and His power, He shall overcome the substance of created nature. For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.' ' None
|93. Justin, First Apology, 26, 61-67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Education • General education • Tatian and Celsus,, education of Christians and • education
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 102, 147, 241, 244, 250, 259, 265, 267, 269, 417; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 80
26 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. "
61 I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this rite we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. " '62 And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt-offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely, as they depart from the sacrifice, before they enter into the shrines in which their images are set. And the command, too, given by the priests to those who enter and worship in the temples, that they take off their shoes, the devils, learning what happened to the above-mentioned prophet Moses, have given in imitation of these things. For at that juncture, when Moses was ordered to go down into Egypt and lead out the people of the Israelites who were there, and while he was tending the flocks of his maternal uncle in the land of Arabia, our Christ conversed with him under the appearance of fire from a bush, and said, Put off your shoes, and draw near and hear. And he, when he had put off his shoes and drawn near, heard that he was to go down into Egypt and lead out the people of the Israelites there; and he received mighty power from Christ, who spoke to him in the appearance of fire, and went down and led out the people, having done great and marvellous things; which, if you desire to know, you will learn them accurately from his writings. ' "63 And all the Jews even now teach that the nameless God spoke to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said The ox knows his owner, and the ass his master's crib; but Israel does not know Me, and My people do not understand. Isaiah 1:3 And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, No one knows the Father, but the Son; nor the Son, but the Father, and they to whom the Son reveals Him. Matthew 11:27 Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, He that hears Me, hears Him that sent Me. Luke 10:16 From the writings of Moses also this will be manifest; for thus it is written in them, And the Angel of God spoke to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of your fathers; go down into Egypt, and bring forth My people. Exodus 3:6 And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, And the angel of God spoke to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, Israel does not know Me, my people have not understood Me. Isaiah 1:3 And again, Jesus, as we have already shown, while He was with them, said, No one knows the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him. Matthew 11:27 The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spoke to Moses, though He who spoke to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe in Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers, Exodus 3:6 this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote. " '64 From what has been already said, you can understand how the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore Cora, i.e., the maiden or daughter at the spring-heads. For, as we wrote above, Moses said, In the beginning God made the heaven and the earth. And the earth was without form and unfurnished: and the Spirit of God moved upon the face of the waters. In imitation, therefore, of what is here said of the Spirit of God moving on the waters, they said that Proserpine or Cora was the daughter of Jupiter. And in like manner also they craftily feigned that Minerva was the daughter of Jupiter, not by sexual union, but, knowing that God conceived and made the world by the Word, they say that Minerva is the first conception &65 But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to &66 And this food is called among us &67 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. ' "" None
|94. Justin, Second Apology, 12 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Education • General education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 263, 267; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 218
12 For I myself, too, when I was delighting in the doctrines of Plato, and heard the Christians slandered, and saw them fearless of death, and of all other-things which are counted fearful, perceived that it was impossible that they could be living in wickedness and pleasure. For what sensual or intemperate man, or who that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather continue always the present life, and attempt to escape the observation of the rulers; and much less would he denounce himself when the consequence would be death? This also the wicked demons have now caused to be done by evil men. For having put some to death on account of the accusations falsely brought against us, they also dragged to the torture our domestics, either children or weak women, and by dreadful torments forced them to admit those fabulous actions which they themselves openly perpetrate; about which we are the less concerned, because none of these actions are really ours, and we have the unbegotten and ineffable God as witness both of our thoughts and deeds. For why did we not even publicly profess that these were the things which we esteemed good, and prove that these are the divine philosophy, saying that the mysteries of Saturn are performed when we slay a man, and that when we drink our fill of blood, as it is said we do, we are doing what you do before that idol you honour, and on which you sprinkle the blood not only of irrational animals, but also of men, making a libation of the blood of the slain by the hand of the most illustrious and noble man among you? And imitating Jupiter and the other gods in sodomy and shameless intercourse with woman, might we not bring as our apology the writings of Epicurus and the poets? But because we persuade men to avoid such instruction, and all who practise them and imitate such examples, as now in this discourse we have striven to persuade you, we are assailed in every kind of way. But we are not concerned, since we know that God is a just observer of all. But would that even now some one would mount a lofty rostrum, and shout with a loud voice; Be ashamed, be ashamed, you who charge the guiltless with those deeds which yourselves openly could commit, and ascribe things which apply to yourselves and to your gods to those who have not even the slightest sympathy with them. Be converted; become wise. '' None
|95. Justin, Dialogue With Trypho, 2.1-2.6, 4.7, 7.1, 8.1-8.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Education • education • education, catechesis • education, disciples • education, philosophical schools • education, teachers
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 136, 257, 258, 262, 272, 273, 275, 278, 282, 283, 420, 421, 423, 424; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 191, 218; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 105, 108, 123, 125, 262, 263
|4 Old Man: Is there, then, such and so great power in our mind? Or can a man not perceive by sense sooner? Will the mind of man see God at any time, if it is uninstructed by the Holy Spirit? Justin: Plato indeed says that the mind's eye is of such a nature, and has been given for this end, that we may see that very Being when the mind is pure itself, who is the cause of all discerned by the mind, having no color, no form, no greatness- nothing, indeed, which the bodily eye looks upon; but It is something of this sort, he goes on to say, that is beyond all essence, unutterable and inexplicable, but alone honourable and good, coming suddenly into souls well-dispositioned, on account of their affinity to and desire of seeing Him. Old Man: What affinity, then, is there between us and God? Is the soul also divine and immortal, and a part of that very regal mind? And even as that sees God, so also is it attainable by us to conceive of the Deity in our mind, and thence to become happy? Justin: Assuredly. Old Man: And do all the souls of all living beings comprehend Him? Or are the souls of men of one kind and the souls of horses and of asses of another kind? Justin: No. But the souls which are in all are similar. Old Man: Then, shall both horses and asses see, or have they seen at some time or other, God. Justin: No, for the majority of men will not, saving such as shall live justly, purified by righteousness, and by every other virtue. Old Man: It is not, therefore, on account of his affinity, that a man sees God, nor because he has a mind, but because he is temperate and righteous? Justin: Yes, and because he has that whereby he perceives God. Old Man: What then? Do goats or sheep injure any one? Justin: No one in any respect. Old Man: Therefore these animals will see God, according to your account. Justin: No; for their body being of such a nature, is an obstacle to them. Old Man: If these animals could assume speech, be well assured that they would with greater reason ridicule our body; but let us now dismiss this subject, and let it be conceded to you as you say. Tell me, however, this: Does the soul see God so long as it is in the body, or after it has been removed from it? Justin: So long as it is in the form of a man, it is possible for it to attain to this by means of the mind; but especially when it has been set free from the body, and being apart by itself, it gets possession of that which it was wont continually and wholly to love. Old Man: Does it remember this, then the sight of God, when it is again in the man? Justin: It does not appear to me so. Old Man: What, then, is the advantage to those who have seen God? Or what has he who has seen more than he who has not seen, unless he remember this fact, that he has seen? Justin: I cannot tell. Old Man: And what do those suffer who are judged to be unworthy of this spectacle? Justin: They are imprisoned in the bodies of certain wild beasts, and this is their punishment. Old Man: Do they know, then, that it is for this reason they are in such forms, and that they have committed some sin? Justin: I do not think so. Old Man: Then these reap no advantage from their punishment, as it seems: moreover, I would say that they are not punished unless they are conscious of the punishment. Justin: No indeed. Old Man: Therefore souls neither see God nor transmigrate into other bodies; for they would know that so they are punished, and they would be afraid to commit even the most trivial sin afterwards. But that they can perceive that God exists, and that righteousness and piety are honourable, I also quite agree with you. Justin: You are right. "|
2.1 Justin: I will tell you what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, nor Pythagoreans, this knowledge being one. I wish to tell you why it has become many-headed. It has happened that those who first handled it i.e., philosophy, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated - a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, 'What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, - a sagacious man, holding a high position among the Platonists - and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected immediately to look upon God, for this is the end of Plato's philosophy. " "2.6 Justin: I will tell you what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, nor Pythagoreans, this knowledge being one. I wish to tell you why it has become many-headed. It has happened that those who first handled it i.e., philosophy, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated - a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, 'What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, - a sagacious man, holding a high position among the Platonists - and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected immediately to look upon God, for this is the end of Plato's philosophy. " 7.1 Justin: Should any one, then, employ a teacher? Or whence may any one be helped, if not even in them there is truth? Old Man: There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ sent by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.
8.1 Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. 8.2 Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. ' "" None
|96. Lucian, The Double Indictment, 27 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 469; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176
27 Gentlemen, the defendant was no more than a boy — he still spoke with his native accent, and might at any moment have exhibited himself in the garb of an Assyrian — when I found him wandering up and down Ionia, at a loss for employment. I took him in hand; I gave him an education; and, convinced of his capabilities and of his devotion to me (for he was my very humble servant in those days, and had no admiration to spare for anyone else), I turned my back upon the many suitors who sought my hand, upon the wealthy, the brilliant and the high born, and betrothed myself to this monster of ingratitude; upon this obscure pauper boy I bestowed the rich dowry of my surpassing eloquence, brought him to be enrolled among my own people, and made him my fellow citizen, to the bitter mortification of his unsuccessful rivals. When he formed the resolution of travelling, in order to make his good fortune known to the world, I did not remain behind: I accompanied him everywhere, from city to city, shedding my lustre upon him, and clothing him in honour and renown. of our travels in Greece and Ionia, I say nothing: he expressed a wish to visit Italy: I sailed the Ionian Sea with him, and attended him even as far as Gaul, scattering plenty in his path.For a long time he consulted my wishes in everything, was unfailing in his attendance upon me, and never passed a night away from my side.'' None
|97. Lucian, The Passing of Peregrinus, 13 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education • education, philosophical schools
Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 257; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176, 183
13 In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them.'' None
|98. Pliny The Younger, Letters, 4.13, 10.96 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Tatian and Celsus,, education of Christians and • education • educational migration • instruction, school, education
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 385; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 117, 273, 355; Levine (2005), The Ancient Synagogue, The First Thousand Years, 443; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 38
4.13 To Cornelius Tacitus. I am delighted that you have returned to Rome, for though your arrival is always welcome, it is especially so to me at the present moment. I shall be spending a few more days at my Tusculan villa in order to finish a small work which I have in hand, for I am afraid that if I do not carry it right through now that it is nearly completed I shall find it irksome to start on it again. In the meanwhile, that I may lose no time, I am sending this letter as a sort of forerunner to make a request which, when I am in town, I shall ask you to grant. But first of all, let me tell you my reasons for asking it. When I was last in my native district a son of a fellow townsman of mine, a youth under age, came to pay his respects to me. I said to him, "Do you keep up your studies?" "Yes," said he. "Where?" I asked. "At Mediolanum," he replied. "But why not here?" I queried. Then the lad\'s father, who was with him, and indeed had brought him, replied, "Because we have no teachers here." "How is that?" I asked. "It is a matter of urgent importance to you who are fathers" - and it so happened, luckily, that a number of fathers were listening to me - "that your children should get their schooling here on the spot. For where can they pass the time so pleasantly as in their native place; where can they be brought up so virtuously as under their parents\' eyes; where so inexpensively as at home? If you put your money together you could hire teachers at a trifling cost, and you could add to their stipends the sums you now spend upon your sons\' lodgings and travelling money, which are no light amounts. I have no children of my own, but still, in the interest of the State, which I may consider as my child or my parent, I am prepared to contribute a third part of the amount which you may decide to club together. I would even promise the whole sum, if I were not afraid that if I did so my generosity would be corrupted to serve private interests, as I see is the case in many places where teachers are employed at the public charge. There is but one way of preventing this evil, and that is by leaving the right of employing the teachers to the parents alone, who will be careful to make a right choice if they are required to find the money. For those who perhaps would be careless in dealing with other people\'s money will assuredly be careful in spending their own, and they will take care that the teacher who gets my money will be worth his salt when he will also get money from them as well. So put your heads together, make up your minds, and let my example inspire you, for I can assure you that the greater the contribution you lay upon me the better I shall be pleased. You cannot make your children a more handsome present than this, nor can you do your native place a better turn. Let those who are born here be brought up here, and from their earliest days accustom them to love and know every foot of their native soil. I hope you may be able to attract such distinguished teachers that boys will be sent here to study from the towns round about, and that, as now your children flock to other places, so in the future other people\'s children may flock hither." I thought it best to repeat this conversation in detail and from the very beginning, to convince you how glad I shall be if you will undertake my commission. As the subject is one of such importance, I beg and implore you to look out for some teachers from among the throng of learned people who gather round you in admiration of your genius, whom we can approach about the matter, but in such a way that we do not pledge ourselves to employ any one of them. For I wish to give the parents a perfectly free hand. They must judge and choose for themselves; my responsibilities go no further than a sympathetic interest and the payment of my share of the cost. So if you find anyone who is confident in his own abilities, let him go to Comum, but on the express understanding that he builds upon no certainty beyond his own confidence in himself. Farewell. ' ' None
|99. Tertullian, To Scapula, 4.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Education • education, Christian
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 378; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 9
4.5 We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). For is not your commission simply to condemn those who confess their guilt, and to give over to the torture those who deny? You see, then, how you trespass yourselves against your instructions to wring from the confessing a denial. It is, in fact, an acknowledgment of our innocence that you refuse to condemn us at once when we confess. In doing your utmost to extirpate us, if that is your object, it is innocence you assail. But how many rulers, men more resolute and more cruel than you are, have contrived to get quit of such causes altogether - as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how the Christians should answer that they might secure an acquittal; as Vespronius Candidus, who dismissed from his bar a Christian, on the ground that to satisfy his fellow citizens would break the peace of the community; as Asper, who, in the case of a man who gave up his faith under slight infliction of the torture, did not compel the offering of sacrifice, having owned before, among the advocates and assessors of court, that he was annoyed at having had to meddle with such a case. Pudens, too, at once dismissed a Christian who was brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused so much as to hear him without the presence of his accuser, as not being consistent with the imperial commands. All this might be officially brought under your notice, and by the very advocates, who are themselves also under obligations to us, although in court they give their voice as it suits them. The clerk of one of them who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was also the relative of another, and the little boy of a third. How many men of rank (to say nothing of common people) have been delivered from devils, and healed of diseases! Even Severus himself, the father of Antonine, was graciously mindful of the Christians; for he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death. Antonine, too, brought up as he was on Christian milk, was intimately acquainted with this man. Both women and men of highest rank, whom Severus knew well to be Christians, were not merely permitted by him to remain uninjured; but he even bore distinguished testimony in their favour, and gave them publicly back to us from the hands of a raging populace. Marcus Aurelius also, in his expedition to Germany, by the prayers his Christian soldiers offered to God, got rain in that well-known thirst. When, indeed, have not droughts been put away by our kneelings and our fastings? At times like these, moreover, the people crying to the God of gods, the alone Omnipotent, under the name of Jupiter, have borne witness to our God. Then we never deny the deposit placed in our hands; we never pollute the marriage bed; we deal faithfully with our wards; we give aid to the needy; we render to none evil for evil. As for those who falsely pretend to belong to us, and whom we, too, repudiate, let them answer for themselves. In a word, who has complaint to make against us on other grounds? To what else does the Christian devote himself, save the affairs of his own community, which during all the long period of its existence no one has ever proved guilty of the incest or the cruelty charged against it? It is for freedom from crime so singular, for a probity so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are consigned to the flames; for this is a punishment you are not wont to inflict either on the sacrilegious, or on undoubted public enemies, or on the treason-tainted, of whom you have so many. Nay, even now our people are enduring persecution from the governors of Legio and Mauritania; but it is only with the sword, as from the first it was ordained that we should suffer. But the greater our conflicts, the greater our rewards. '' None
|100. Tertullian, Against The Valentinians, 1.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Early Christian education • Tatian and Celsus,, education of Christians and
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 222
1.1 The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. "" None
|101. Tertullian, On Idolatry, 10 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Educated, erudite • Education
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81, 146, 147; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 135
10 Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities. "" None
|102. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Educated, erudite • Justin Martyr, education and training of • education, teachers
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 54; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 277, 286, 288, 289, 427, 429; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187
|103. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Educated, erudite • Education
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 414, 415
|104. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Greek, and Latin, in education of Apu-leius • education • education, philosophical schools
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 62; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 211
|105. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Caracalla (Roman emperor), education of • Crispina, betrothal to, education of • Geta (Roman emperor), education of • Macrinus (Roman emperor), education of • Marcus Aurelius (Roman emperor), education of • Pertinax (Roman emperor), education of • Septimius Severus, L. (Roman emperor), education of • education • monarchy, behavior of, as education for citizenry
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 49, 197, 199, 205, 206, 207, 277; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 69, 90, 146, 168, 191
|106. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Education • education, agonistic model
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 73
|107. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria, order of education and knowledge in • Clement of Alexandria, order of knowledge differing from order of education • education
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 97; Wilson (2012), The Sentences of Sextus, 258, 348; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 150
|108. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • education, Christian origins and • education, Greco-Roman • education, applications of, to address historical,religious or social issues • education, rhetorical • rhetorical education vi, • rhetorical topoi, education
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 38; Damm (2018), Religions and Education in Antiquity, 135; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 39, 40, 44
|109. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • education, compulsory • education, curriculum • education, depth vs. breadth • education, goals of • education, goals of, in increments • education, goals of, reward of the learner • educational metaphor, bird imagery • educational metaphor, cistern • educational metaphor, sieve • educational metaphor, sponge • educational metaphor, water imagery • instruction, school, education
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 42, 43, 44, 45, 46, 47, 155; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444
|110. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • education
Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 257; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176
|111. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Education • Roman era, Hellenic perspectives, music education
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 469
|112. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • education
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 10; Nasrallah (2019), Archaeology and the Letters of Paul, 231
|113. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • education, history of, teachers • elementary education • instruction, school, education
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 90; Levine (2005), The Ancient Synagogue, The First Thousand Years, 442
|35b כאן לאחר ברכה,א"ר חנינא בר פפא כל הנהנה מן העוה"ז בלא ברכה כאילו גוזל להקב"ה וכנסת ישראל שנא\' (משלי כח, כד) גוזל אביו ואמו ואומר אין פשע חבר הוא לאיש משחית ואין אביו אלא הקב"ה שנא\' (דברים לב, ו) הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנא\' (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך,מאי חבר הוא לאיש משחית א"ר חנינא בר פפא חבר הוא לירבעם בן נבט שהשחית את ישראל לאביהם שבשמים:,ר\' חנינא בר פפא רמי כתיב (הושע ב, יא) ולקחתי דגני בעתו וגו\' וכתיב (דברים יא, יד) ואספת דגנך וגו\',ל"ק כאן בזמן שישראל עושין רצונו של מקום כאן בזמן שאין ישראל עושין רצונו של מקום,ת"ר ואספת דגנך מה ת"ל לפי שנא\' (יהושע א, ח) לא ימוש ספר התורה הזה מפיך יכול דברים ככתבן ת"ל ואספת דגנך הנהג בהן מנהג דרך ארץ דברי ר\' ישמעאל,ר"ש בן יוחי אומר אפשר אדם חורש בשעת חרישה וזורע בשעת זריעה וקוצר בשעת קצירה ודש בשעת דישה וזורה בשעת הרוח תורה מה תהא עליה אלא בזמן שישראל עושין רצונו של מקום מלאכתן נעשית ע"י אחרים שנא\' (ישעיהו סא, ה) ועמדו זרים ורעו צאנכם וגו\' ובזמן שאין ישראל עושין רצונו של מקום מלאכתן נעשית ע"י עצמן שנא\' (דברים יא, יד) ואספת דגנך ולא עוד אלא שמלאכת אחרים נעשית על ידן שנא\' (דברים כח, מח) ועבדת את אויביך וגו\',אמר אביי הרבה עשו כרבי ישמעאל ועלתה בידן כר\' שמעון בן יוחי ולא עלתה בידן,א"ל רבא לרבנן במטותא מינייכו ביומי ניסן וביומי תשרי לא תתחזו קמאי כי היכי דלא תטרדו במזונייכו כולא שתא:,אמר רבה בר בר חנה א"ר יוחנן משום רבי יהודה בר\' אלעאי בא וראה שלא כדורות הראשונים דורות האחרונים דורות הראשונים עשו תורתן קבע ומלאכתן עראי זו וזו נתקיימה בידן דורות האחרונים שעשו מלאכתן קבע ותורתן עראי זו וזו לא נתקיימה בידן,ואמר רבה בר בר חנה אר"י משום ר"י בר\' אלעאי בא וראה שלא כדורות הראשונים דורות האחרונים דורות הראשונים היו מכניסין פירותיהן דרך טרקסמון כדי לחייבן במעשר דורות האחרונים מכניסין פירותיהן דרך גגות דרך חצרות דרך קרפיפות כדי לפטרן מן המעשר דא"ר ינאי אין הטבל מתחייב במעשר עד שיראה פני הבית שנא\' (דברים כו, יג) בערתי הקדש מן הבית,ור\' יוחנן אמר אפי\' חצר קובעת שנא\' (דברים כו, יב) ואכלו בשעריך ושבעו:,חוץ מן היין וכו\': מאי שנא יין אילימא משום דאשתני לעלויא אשתני לברכה והרי שמן דאשתני לעלויא ולא אשתני לברכה דאמר רב יהודה אמר שמואל וכן א"ר יצחק א"ר יוחנן שמן זית מברכין עליו בפה"ע,אמרי התם משום דלא אפשר היכי נבריך נבריך בורא פרי הזית פירא גופיה זית אקרי,ונבריך עליה בורא פרי עץ זית אלא אמר מר זוטרא חמרא זיין משחא לא זיין,ומשחא לא זיין והתנן הנודר מן המזון מותר במים ובמלח והוינן בה מים ומלח הוא דלא אקרי מזון הא כל מילי אקרי מזון,נימא תיהוי תיובתא דרב ושמואל דאמרי אין מברכין בורא מיני מזונות אלא בה\' המינין בלבד וא"ר הונא באומר כל הזן עלי,אלמא משחא זיין אלא חמרא סעיד ומשחא לא סעיד וחמרא מי סעיד והא רבא הוה שתי חמרי כל מעלי יומא דפסחא כי היכי דנגרריה ללביה וניכול מצה טפי טובא גריר פורתא סעיד,ומי סעיד כלל והכתיב (תהלים קד, טו) ויין ישמח לבב אנוש ולחם לבב אנוש יסעד וגו\' נהמא הוא דסעיד חמרא לא סעיד אלא חמרא אית ביה תרתי סעיד ומשמח נהמא מסעד סעיד שמוחי לא משמח,אי הכי נבריך עליה שלש ברכות לא קבעי אינשי סעודתייהו עלויה,א"ל רב נחמן בר יצחק לרבא אי קבע עלויה סעודתיה מאי א"ל לכשיבא אליהו ויאמר אי הויא קביעותא השתא מיהא בטלה דעתו אצל כל אדם:,גופא אמר רב יהודה אמר שמואל וכן א"ר יצחק א"ר יוחנן שמן זית מברכין עליו בורא פרי העץ היכי דמי אילימא דקא שתי ליה (משתה) אוזוקי מזיק ליה דתניא השותה שמן של תרומה משלם את הקרן ואינו משלם את החומש הסך שמן של תרומה משלם את הקרן ומשלם את החומש,אלא דקא אכיל ליה על ידי פת אי הכי הויא ליה פת עיקר והוא טפל ותנן זה הכלל כל שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את הטפלה אלא דקא שתי ליה ע"י אניגרון דאמר רבה בר שמואל אניגרון מיא דסלקא אנסיגרון מיא'' None||35b and here, where it says that He gave the earth to mankind refers to after a blessing is recited.,Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer” (Proverbs 28:24). The phrase, his father, refers to none other than God, as it is stated: “Is He not your Father Who created you, Who made you and established you” (Deuteronomy 32:6). The phrase his mother refers to none other than the community of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel.,What is the meaning of the continuation of the verse: He is the companion of a destroyer? Rabbi Ḥanina bar Pappa said: He is a companion of Jeroboam ben Nevat, who corrupted Israel before their Father in heaven by sinning and causing others to sin.,On a similar note, the Gemara cites that Rabbi Ḥanina bar Pappa raised a contradiction: It is written, “I will take back My grain at its time and wine in its season” (Hosea 2:11), and it is written: “And you shall gather your grain, your wine and your oil” (Deuteronomy 11:14). To whom does the grain belong: To God, or to the people?,The Gemara responds: This is not difficult. Here, where God promises Israel that they will gather their grain, the verse refers to a time when they perform God’s will. Here, where the verse indicates that the grain belongs to God, it refers to a time when they do not perform God’s will, as then He will take back the grain, demonstrating that it belongs to Him.,The Sages taught: What is the meaning of that which the verse states: “And you shall gather your grain”? Because it is stated: “This Torah shall not depart from your mouths, and you shall contemplate in it day and night” (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: “And you shall gather your grain, your wine and your oil,” assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael.,Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, as grain is separated from the chaff by means of the wind, and is constantly busy; what will become of Torah? Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors; as when Israel performs God’s will, their work is performed by others, as it is stated: “And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vinedressers” (Isaiah 61:5). When Israel does not perform God’s will, their work is performed by them themselves, as it is stated: “And you shall gather your grain.” Moreover, if Israel fails to perform God’s will, others’ work will be performed by them, as it is stated: “You shall serve your enemy whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things” (Deuteronomy 28:48).,Summing up this dispute, Abaye said: Although there is room for both opinions, many have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yoḥai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether.,Similarly, Rava said to the Sages who would attend his study hall: I implore you; during the months of Nisan and Tishrei, the crucial agricultural periods, do not appear before me. Engage in your agricultural work then so that you will not be preoccupied with your sustece all year.,Summarizing these statements, Rabba bar bar Ḥana said that Rabbi Yoḥa said in the name of the tanna Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations; rather they are their inferiors. The earlier generations made their Torah permanent and their work occasional, and this, Torah study, and that, their work, were successful for them. However, the latter generations who made their work permanent and their Torah occasional, neither this nor that was successful for them.,Along these lines, Rabba bar bar Ḥana said that Rabbi Yoḥa said in the name of Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations. In the earlier generations, people would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. However, the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, avoiding the main gate in order to exempt them from the mitzva of tithing. As Rabbi Yannai said: Untithed produce is not obligated in the mitzva of tithing until it sees the front of the house through which people enter and exit, and it is brought into the house that way as it is stated in the formula of the confession of the tithes: “I have removed the consecrated from the house” (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house.,And Rabbi Yoḥa said: Even bringing it into the courtyard determines its status as having completed the production process and obligates the produce to be tithed, as it is written in the confession of the tithes: “And I have given to the Levite, the stranger, the orphan and the widow, and they shall eat in your gates and be satisfied” (Deuteronomy 26:12).,We learned in our mishna: Over fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine that even though it originates from fruit of the tree, a separate blessing was established for it: Who creates the fruit of the vine. The Gemara asks: What is different about wine, that a separate blessing was established for it? If you say that because the fruit changed for the better into wine, therefore, the blessing changed. Olive oil changed for the better and nevertheless, its blessing did not change. As Rabbi Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥa said: Over olive oil, one recites: Who creates fruit of the tree, just as he does over the fruit itself.,The Sages said: There, in the case of oil, it is because it is impossible to find an appropriate blessing, as how shall we recite the blessing? If we recite the blessing: Who creates fruit of the olive, the fruit itself is called olive and that is what was created. The oil is a man-made product of that fruit, rendering that formula inappropriate. Similarly, reciting a formula parallel to the blessing on wine: Who creates the fruit of the vine, is inappropriate as the grapes themselves are the fruit that was created, as opposed to oil which was not.,The Gemara challenges: Nevertheless, it is still possible to formulate a blessing, as we may recite the blessing: Who creates fruit of the olive tree, which would be parallel to the blessing recited over wine. Rather, Mar Zutra offered a different rationale: The reason that no separate blessing was established over oil is because, as opposed to wine that nourishes, oil does not nourish.,The Gemara asks: And oil does not nourish? Didn’t we learn in a mishna: One who vows that nourishment is forbidden to him is permitted to eat water and salt, as they are not considered nourishment. And we discussed this halakha: By inference, water and salt are not considered nourishment, but all other edible items are considered nourishment.,Let us say that this is a conclusive refutation of Rav and Shmuel, who said: One only recites: Who creates various kinds of nourishment, over the five species of grain alone, as they alone are considered nourishing. And Rav Huna said as a solution that this mishna referred to a case where he vows and says: Anything that nourishes is prohibited to me. That formula includes anything that is at all nourishing and therefore only water and salt are excluded. Olive oil is not excluded.,Apparently, oil nourishes. Rather, there is another distinction between wine and oil: Wine satisfies, oil does not satisfy. Wine not only nourishes, but it is also filling. The Gemara asks: And does wine satisfy? Wouldn’t Rava drink wine all day on the eve of Passover in order to stimulate his heart, i.e., whet his appetite so that he might eat more matza at the seder? Wine does not satisfy, it whets the appetite. The Gemara answers: A lot of wine stimulates, a little satisfies.,Again, the Gemara asks: Does wine satisfy at all? Isn’t it written: “Wine gladdens the heart of man, making the face brighter than oil, and bread fills man’s heart” (Psalms 104:15); bread is that which satisfies, wine does not satisfy. Rather, this verse is not a proof; wine has two advantages, it satisfies and gladdens. Bread, however, satisfies but does not gladden.,Since wine possesses all of these virtues, the Gemara asks: If so, let us recite the three blessings of Grace after Meals over it after drinking, just as we do after eating bread. The Gemara answers: People do not base their meals on wine.,Rav Naḥman bar Yitzḥak said to Rava: If one based his meal on it, what is the ruling? Must he recite the Grace after Meals as he does after bread? He replied: When Elijah comes and says whether or not it can serve as the basis for a meal, this will be resolved. Nevertheless, now, until then, his intention is rendered irrelevant by the opinions of all other men and he is not required to recite the complete Grace after Meals.,Previously, the Gemara cited the halakha that one recites the blessing: Who creates fruit of the tree, over olive oil. The Gemara discusses the matter itself. Rav Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥa said: One recites the blessing: Who creates fruit of the tree, over olive oil just as he does over the fruit itself. What are the circumstances? If you say that he drank it plain, it causes damage to the drinker. As it was taught in a baraita: One who drinks oil of teruma, while unaware that it was teruma, pays the principal and does not pay the additional fifth which is the typical penalty for unintentional misuse of consecrated property, as in that case the individual is considered to have only damaged consecrated property without deriving benefit from it. One who anoints his body with the oil of teruma pays the principal and pays the fifth, as he derived benefit from it. Apparently, one who drinks oil derives no benefit and it even causes him damage.,Rather, it is referring to a case where he eats the oil by dipping bread into it. If so, the bread is primary and the oil secondary, and we learned in a mishna: This is the principle: Any food that is primary, and is eaten with food that is secondary, one recites a blessing over the primary food, and that blessing exempts the secondary from the requirement to recite a blessing before eating it. A blessing need only be recited over the bread, not over the oil. Rather, it is referring to a case where he is drinking it by means of an anigeron, as Rabba bar Shmuel said: Anigeron is water in which a beet was boiled, ansigeron is the water'' None|
|114. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • instruction, school, education • rabbinic education, study always oral
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 291, 292; Levine (2005), The Ancient Synagogue, The First Thousand Years, 443
|49b ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו"" None||49b and unacceptable.,The Sages taught: A person should always be willing to sell all he has in order to marry the daughter of a Torah scholar. If he cannot find the daughter of a Torah scholar, he should marry the daughter of one of the great people of the generation, who are pious although they are not Torah scholars. If he cannot find the daughter of one of the great people of the generation, he should marry the daughter of one of the heads of the congregations. If he cannot find the daughter of one of the heads of the congregations, he should marry the daughter of one of the charity collectors. If he cannot find the daughter of one of the charity collectors, he should marry the daughter of one of the schoolteachers. However, he should not marry the daughter of an ignoramus am ha’aretz because they are vermin and their wives are similar to a creeping animal, as their lifestyle involves the violation of numerous prohibitions. And with regard to their daughters the verse states: “Cursed is he who lies with an animal” (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. It was taught in a baraita that Rabbi Yehuda HaNasi says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law torah of the beast and of the fowl” (Leviticus 11:46). He expounds: Anyone who engages in Torah study is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah study is prohibited to eat the meat of animals or fowl.,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors (ge’onim). Rabbi Elazar said: It is permitted to stab an ignoramus to death on Yom Kippur that occurs on Shabbat. His students said to him: Master, at least say that it is permitted to slaughter him. He said to them: I intentionally used the word stab, as this term, slaughtering, requires a blessing when one slaughters an animal, and that term, stabbing, does not require a blessing in any context.,Rabbi Elazar said: It is prohibited to accompany an ignoramus while traveling on the road due to concern that the ignoramus might try to harm his traveling partner, as it is stated with regard to Torah: “For it is your life and the length of your days” (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that he is not concerned about his own life; with regard to another’s life, all the more so.,Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: It is permitted to tear open an ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: And one may cut him open from his back and thereby cause his immediate death by piercing his spinal cord rather than his stomach.,It was taught in a baraita that Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar so that I will bite him like a donkey? His students said to him: Master, say that you would bite him like a dog! He said to them: I specifically used that wording, as this one, a donkey, bites and breaks bones, and that one, a dog, bites but does not break bones.,It was taught in a baraita that Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus is considered as though he binds her and places her before a lion. Why is this so? Just as a lion mauls its prey and eats and has no shame, so too, an ignoramus strikes his wife and then engages in sexual relations with her without appeasing her first, and has no shame.,It was taught in a baraita that Rabbi Eliezer says: If we did not need the ignoramuses for business, they would kill us.,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity (Me’iri). Rabbi Ḥiyya taught: Anyone who engages in Torah study in the presence of an ignoramus, causing the ignoramus embarrassment and anguish over his inability to study Torah, is considered as though he had sexual relations with the ignoramus’s betrothed bride in his presence, as it is stated: “Moses commanded us the Torah, an inheritance morasha for the congregation of Jacob” (Deuteronomy 33:4). Do not read it as inheritance morasha; rather, read it as betrothed me’orasa. The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves. It was taught in the Tosefta that one who studied Torah and left his studies hates Torah scholars more than all of them.,The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, one may not accept testimony from them, as they are not considered trustworthy, and one should not reveal a secret to them, as they will reveal it. One may not appoint them as steward apotropos over an estate belonging to orphans, due to concern that they might make improper use of the orphans’ property. Likewise, one may not appoint them as guardian over a charity fund. Finally, one should not accompany them while traveling on the road, due to concern for one’s safety. And there are those who say: One does not even announce their lost items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner (Me’iri).,The Gemara asks: What is the reasoning of the first tanna, who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: Sometimes upstanding offspring will come from him and will consume the property, as it is stated: “He may prepare it but the just shall put it on” (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: And so too, one who left Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this halakha applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: Is that to say that Rabbi Meir holds that an egg-bulk is the minimal amount that is considered significant, and Rabbi Yehuda holds that an olive-bulk is also considered significant? The Gemara raises a contradiction from a mishna in Berakhot: How much food must one eat in order to obligate those with whom he ate in a zimmun? An olive-bulk of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. And Rabbi Yehuda says: An egg-bulk is the minimum measure to obligate those with whom one ate in a zimmun. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here.,Rabbi Yoḥa said: The opinions are reversed in one of these sources, and must be emended.,Abaye said: Actually, do not reverse the opinions. There, they disagree with regard to the interpretation of verses, while here, they disagree with regard to logical reasoning. How so? There, with regard to zimmun, they disagree with regard to the interpretation of verses. Rabbi Meir holds that the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: “And you shall eat,” that is eating; “and be satisfied,” that is drinking. The standard halakhic principle is that eating is defined as the consumption of an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied” refers to eating that includes satisfaction. And what is considered eating with satisfaction? It is consumption of an egg-bulk.,However, here, in the cases of leaven and consecrated food, they disagree not with regard to the interpretation of verses but with regard to logical reasoning, as Rabbi Meir holds: The requirement to return consecrated food is analogous to its ritual impurity. Just as its susceptibility to ritual impurity is only when it is the size of an egg-bulk, so too, the requirement to return it is only when it is the size of an egg-bulk. And Rabbi Yehuda holds: The requirement to return consecrated food'' None|
|115. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • education in antiquity, Jewish education • education, depth vs. breadth • education, goals of • education, goals of, socioeconomic class • educational curriculum, history of • instruction, school, education • rabbinic mashal, Jewish education, fable in
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 80, 114, 117; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 176
|28a התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר\' יוסי בר\' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד\' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר\' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:,29a כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה\' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד\' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית ' None||28a The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. There, in the case of the shutter, where he negates it by shuttering the window, it is considered part of the building and it is therefore prohibited. However, here, in the case of the sheet, where he does not negate it, as he plans on removing it, no, it is not necessarily prohibited.,The Gemara relates a similar incident. The Sages taught: There was an incident involving Rabbi Eliezer, who stayed in the Upper Galilee, and the people there asked him thirty halakhot in the halakhot of sukka. In response to twelve, he said to them: I heard an answer from my teachers, and he related what he heard. In response to the other eighteen, he said to them: I did not hear an answer. Rabbi Yosei, son of Rabbi Yehuda, says: It was the reverse of these matters. In response to eighteen he said to them: I heard an answer; in response to the other twelve he said to them: I did not hear an answer.,They said to him: Are all the matters that you know only from what you heard? Don’t you say any matters on your own? He said to them: Now you forced me to say a matter that I did not hear from my teachers, as I must describe my character traits and the manner in which I conduct myself. In all my days, no person ever preceded me into the study hall, as I am always first to arrive; and I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited, as I was always last to leave; and I never engaged in idle conversation; rather, I discussed only necessary matters or matters of Torah; and I never said anything that I did not hear from my teacher. That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages said about Rabban Yoḥa ben Zakkai, the teacher of Rabbi Eliezer: In all his days he never engaged in idle conversation; and he never walked four cubits without engaging in Torah study and without donning phylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplated matters of Torah in alleyways filthy with human excrement, as doing so is a display of contempt for the Torah; and he never left anyone in the study hall and exited; and no person ever found him sitting and silent, i.e., inactive; rather, he was always sitting and studying; and only he opened the door for his students, disregarding his own eminent standing; and he never said anything that he did not hear from his teacher; and he never said to his students that the time has arrived to arise and leave the study hall except on Passover eves, when they were obligated to sacrifice the Paschal lamb, and Yom Kippur eves, when there is a mitzva to eat and drink abundantly. And Rabbi Eliezer, his student, accustomed himself to model his conduct after his example.,The Gemara continues to praise the Sages. The Sages taught: Hillel the Elder had eighty students. Thirty of them were sufficiently worthy that the Divine Presence should rest upon them as it did upon Moses our teacher, and thirty of them were sufficiently worthy that the sun should stand still for them as it did for Joshua bin Nun, and twenty were on an intermediate level between the other two. The greatest of all the students was Yonatan ben Uzziel, and the youngest of them was Rabban Yoḥa ben Zakkai.,The Gemara relates: The Sages said about Rabban Yoḥa ben Zakkai that he did not neglect Bible; Mishna; Gemara; halakhot and aggadot; minutiae of the Torah and minutiae of the scribes; the hermeneutical principles of the Torah with regard to a fortiori inferences and verbal analogies; the calculation of the calendrical seasons; and numerology gimmatreyaot. In addition, he did not neglect esoteric matters, including the conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers, which are folk tales that can be used to explain the Torah; parables of foxes; and more generally, a great matter and a small matter.,The Gemara elaborates: A great matter is referring to the secrets of the Design of the Divine Chariot, the conduct of the transcendent universe. A small matter is, for example, halakhot that were ultimately formulated in the framework of the disputes of Abaye and Rava. He did not neglect any of these disciplines so as to fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries” (Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. And if the youngest of them was so prolific, the greatest of them was all the more so prolific. The Gemara relates that the Sages said of Yonatan ben Uzziel, the greatest of Hillel’s students, that when he sat and was engaged in Torah study, the sanctity that he generated was so intense that any bird that flew over him was immediately incinerated.,one whose head and most of his body were in the sukka and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: And wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found him such that he was sitting with his head and most of his body in the sukka and his table in the house, and they said nothing to him? Even Beit Shammai did not object. Beit Shammai said to them: Is there proof from there? That is not what happened; rather, they said to him: If you were accustomed to act in this manner, you have never fulfilled the mitzva of sukka in your life.,The mishna continues: Women, slaves, and minors are exempt from the mitzva of sukka. A minor who does not need his mother any longer is obligated in the mitzva. There was an incident where the daughter-in-law of Shammai the Elder gave birth just before Sukkot, and Shammai removed the coat of plaster from the roof, leaving the beams, and roofed with the beams over the bed for the newborn minor.,halakha that women, slaves, and minors are exempt from the mitzva of sukka, the Gemara asks: From where are these matters derived? The Gemara answers that it is as the Sages taught in a baraita that it is stated: “All the homeborn in Israel shall reside in sukkot” (Leviticus 23:42). Had the verse stated only: Homeborn, it would have been derived that any homeborn member of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: “The homeborn,” indicates that only certain homeborn members are obligated, i.e., men, to the exclusion of the women. The word “all” in the phrase: “All the homeborn,” comes to include the minors capable of performing this mitzva.,§ The Gemara analyzes the baraita. The Master said: “The homeborn” is to the exclusion of women. Is that to say that the term homeborn without the definite article indicates both men and women? Isn’t it taught in a baraita with regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term “the homeborn” in that verse comes to include homeborn women, who are obligated in the mitzva of affliction on Yom Kippur. In that case, the definite article comes to include women. Therefore, apparently, the term homeborn, without the definite article, indicates only men. Rabba said: They are each a halakha transmitted to Moses from Sinai, and the Sages merely supported them with verses as a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: Which of them is derived from the verse and which is a halakha transmitted to Moses from Sinai and merely supported by a verse? And furthermore, why do I need the verse and why do I need the halakha? Isn’t sukka a positive, time-bound mitzva, and the principle is that women are exempt from all positive, time-bound mitzvot? There is no need for a special derivation to exempt women from the mitzva of sukka.,And there is no need for a derivation with regard to their obligation to fast on Yom Kippur, as that can be derived from that which Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says: “When a man or woman shall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6).'29a As in that situation involving Rava and Rami bar Ḥama, when they would stand before Rav Ḥisda, after he taught them a halakha they would quickly review the tradition that they heard from him together and only then analyze the rationale of the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the sukka, Rava said: Drinking vessels such as cups, which are usually clean, remain in the sukka. Eating vessels are taken out of the sukka after use. An earthenware jug and a wicker basket shaḥil that are used for drawing water are taken outside the sukka. And a lamp remains inside the sukka, and some say it is taken outside the sukka. The Gemara comments: And they do not disagree. Rather, this opinion, that a lamp remains inside the sukka, is referring to a large sukka, where the lamp and its odor do not disturb those residing in the sukka. And that opinion, that the lamp is taken outside the sukka, is referring to a small sukka, where the lamp’s odor is offensive.,§ The mishna stated: If rain fell, it is permitted to leave the sukka from the point that it is raining so hard that the congealed dish will spoil. It was taught in the Tosefta: The measure is from when a congealed dish of pounded grain, a dish ruined by even slight rainfall, will spoil.,Abaye was sitting before Rav Yosef in the sukka. The wind blew and brought with it splinters from the roofing, and they fell onto the food. Rav Yosef said to him: Vacate my vessels from here, and I will eat in the house. Abaye said to him: Didn’t we learn in the mishna that one remains in the sukka until the congealed dish will spoil? That is not yet the case. He said to him: For me, since I am delicate, this situation is as if the congealed dish will spoil.,The Sages taught: If one was eating in the sukka, and rain fell, and he descended from the sukka on the roof to eat in his house, one does not burden him to ascend back to the sukka once the rain ceases until after he finishes his meal. Similarly, if one was sleeping under the roofing of the sukka, and rain fell, and he descended to sleep in the house, one does not burden him to ascend back to the sukka once the rain ceases; rather, he may sleep in the house until it becomes light.,A dilemma was raised before the Sages: Is the correct reading of the baraita: Until one awakens sheyeor, spelled with an ayin, and once he awakens he returns to the sukka even in the middle of the night? Or is the correct reading: Until it becomes light sheyeor, spelled with an alef, and he need not return to the sukka until morning? Come and hear a proof that will resolve the matter from a related baraita: One need not return to the sukka until it becomes light sheyeor, spelled with an alef, and dawn arrives. The Gemara asks: Why did the baraita repeat the arrival of light two times (Ritva)? Rather, say instead: Until he awakens sheyeor, spelled with an ayin, and the dawn arrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. A dilemma was raised before the Sages: Who poured the water in whose face? Come and hear a proof, as it is taught explicitly in a baraita: His master poured a jug of water on his face and said to him: I do not want your service.,Apropos the fact that rain on Sukkot is an indication of divine rebuke, the Gemara cites several related topics. The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. The Gemara tells a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who prepared a feast for his servants and placed a lantern panas before them to illuminate the hall. He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness.,It is taught in a baraita that Rabbi Meir says: When the heavenly lights, i.e., the sun and the moon, are eclipsed, it is a bad omen for the enemies of the Jewish people, which is a euphemism for the Jewish people, because they are experienced in their beatings. Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests a parable: This is similar to a teacher who comes to the school with a strap in his hand. Who worries? The child who is accustomed to be beaten each and every day is the one who worries.,The Sages taught in another baraita: When the sun is eclipsed, it is a bad omen for the other nations. When the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. This is due to the fact that the Jewish people calculate their calendar primarily based on the moon, and the other nations calculate based on the sun. When the sun is eclipsed in the east, it is a bad omen for the residents of the lands of the east. When it is eclipsed in the west, it is a bad omen for the residents of the lands of the west. When it is eclipsed in the middle of the sky, it is a bad omen for the entire world.,If, during an eclipse, the visage of the sun is red like blood, it is an omen that sword, i.e., war, is coming to the world. If the sun is black like sackcloth made of dark goat hair, it is an omen that arrows of hunger are coming to the world, because hunger darkens people’s faces. When it is similar both to this, to blood, and to that, to sackcloth, it is a sign that both sword and arrows of hunger are coming to the world. If it was eclipsed upon its entry, soon after rising, it is an omen that calamity is tarrying to come. If the sun is eclipsed upon its departure at the end of the day, it is an omen that calamity is hastening to come. And some say the matters are reversed: An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: There is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God” (Exodus 12:12). The Gemara adds: When the Jewish people perform God’s will, they need not fear any of these omens, as it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them” (Jeremiah 10:2). The nations will be dismayed, but the Jewish people will not be dismayed, provided they do not follow the ways of the nations.,The Sages taught that on account of four matters the sun is eclipsed: On account of a president of the court who dies and is not eulogized appropriately, and the eclipse is a type of eulogy by Heaven; on account of a betrothed young woman who screamed in the city that she was being raped and there was no one to rescue her; on account of homosexuality; and on account of two brothers whose blood was spilled as one.,And on account of four matters the heavenly lights are eclipsed: On account of forgers of a fraudulent document pelaster that is intended to discredit others; on account of testifiers of false testimony; on account of raisers of small domesticated animals in Eretz Yisrael in a settled area; and on account of choppers of good, fruit-producing trees.,And on account of four matters the property of homeowners is delivered to the monarchy as punishment: On account of those keepers of paid promissory notes, who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; and on account of lenders with interest; ' None|
|116. Diogenes Laertius, Lives of The Philosophers, 2.111, 3.5, 6.11, 6.36, 6.40, 7.129-7.130, 8.10, 10.119 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Childhood, see also anatrophe, education • Stoics, see under individual Stoics, esp. Chrysippus, whose views came to be seen already in antiquity as Stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, Better kind not an emotion, but educative epibolē • education • education, Hellenism and • education, eroticized • education, philosophical • education, unlearning • education/educational • hub l,, Alexandria as an educational hub • philosophical education • wisdom (sophia), education
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 142; Celykte (2020), The Stoic Theory of Beauty. 93; Culík-Baird (2022), Cicero and the Early Latin Poets, 81; Damm (2018), Religions and Education in Antiquity, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 213, 224, 231; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262; Graver (2007), Stoicism and Emotion, 186; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 92; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 639; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 511; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281, 283; Wolfsdorf (2020), Early Greek Ethics, 337
3.5 and that he applied himself to painting and wrote poems, first dithyrambs, afterwards lyric poems and tragedies. He had, they say, a weak voice; this is confirmed by Timotheus the Athenian in his book On Lives. It is stated that Socrates in a dream saw a cygnet on his knees, which all at once put forth plumage, and flew away after uttering a loud sweet note. And the next day Plato was introduced as a pupil, and thereupon he recognized in him the swan of his dream.At first he used to study philosophy in the Academy, and afterwards in the garden at Colonus (as Alexander states in his Successions of Philosophers), as a follower of Heraclitus. Afterwards, when he was about to compete for the prize with a tragedy, he listened to Socrates in front of the theatre of Dionysus, and then consigned his poems to the flames, with the words:Come hither, O fire-god, Plato now has need of thee.
6.11 And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved.' "
6.36 To Xeniades, who purchased him, he said, Come, see that you obey orders. When he quoted the line,Backward the streams flow to their founts,Diogenes asked, If you had been ill and had purchased a doctor, would you then, instead of obeying him, have said 'Backward the streams flow to their founts'? Some one wanted to study philosophy under him. Diogenes gave him a tunny to carry and told him to follow him. And when for shame the man threw it away and departed, some time after on meeting him he laughed and said, The friendship between you and me was broken by a tunny. The version given by Diocles, however, is as follows. Some one having said to him, Lay your commands upon us, Diogenes, he took him away and gave him a cheese to carry, which cost half an obol. The other declined; whereupon he remarked, The friendship between you and me is broken by a little cheese worth half an obol." "
6.40 When mice crept on to the table he addressed them thus, See now even Diogenes keeps parasites. When Plato styled him a dog, Quite true, he said, for I come back again and again to those who have sold me. As he was leaving the public baths, somebody inquired if many men were bathing. He said, No. But to another who asked if there was a great crowd of bathers, he said, Yes. Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, Here is Plato's man. In consequence of which there was added to the definition, having broad nails. To one who asked what was the proper time for lunch, he said, If a rich man, when you will; if a poor man, when you can." 7.129 Neither do they think that the divergence of opinion between philosophers is any reason for abandoning the study of philosophy, since at that rate we should have to give up life altogether: so Posidonius in his Exhortations. Chrysippus allows that the ordinary Greek education is serviceable.It is their doctrine that there can be no question of right as between man and the lower animals, because of their unlikeness. Thus Chrysippus in the first book of his treatise On Justice, and Posidonius in the first book of his De officio. Further, they say that the wise man will feel affection for the youths who by their countece show a natural endowment for virtue. So Zeno in his Republic, Chrysippus in book i. of his work On Modes of Life, and Apollodorus in his Ethics.' "7.130 Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease." "
8.10 He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras." 10.119 Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta.' ' None
|117. Eusebius of Caesarea, Ecclesiastical History, 4.18.6, 5.11.2, 6.3.9, 6.13.2 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Educated, erudite • Origen, educational institutions configuring • education • education and pedagogy, paideia, Origen’s biblical exegesis shaped by educational institutions • education, catechesis • education, philosophical schools • education, teachers • punishment educative
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 102; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 258; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 107; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 106, 270; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 119
4.18.6 He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.
5.11.2 In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says:
6.3.9 Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four oboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground.
6.13.2 The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions.'' None
|118. Nag Hammadi, The Gospel of Thomas, 6, 114 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Education, monastic • Gospel of Thomas, education of individual in • education, Christian origins and • education, Paul and • education, late ancient Christianity and • education, of the individual • education, rhetorical • education, school • education, solitary learning
Found in books: Damm (2018), Religions and Education in Antiquity, 196, 197; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 304, 308
6 His disciples asked him and said to him, "Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?" Jesus said, "Don\'t lie, and don\'t do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will remain undisclosed."
114 Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."'' None
|119. Origen, Against Celsus, 1.27, 1.62 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Educated, erudite • Tatian and Celsus,, education of Christians and • education • education, and power • power, and education
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 58; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 117; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113; Wilson (2012), The Sentences of Sextus, 152
1.27 Any one who examines the subject will see that Jesus attempted and successfully accomplished works beyond the reach of human power. For although, from the very beginning, all things opposed the spread of His doctrine in the world, - both the princes of the times, and their chief captains and generals, and all, to speak generally, who were possessed of the smallest influence, and in addition to these, the rulers of the different cities, and the soldiers, and the people - yet it proved victorious, as being the Word of God, the nature of which is such that it cannot be hindered; and becoming more powerful than all such adversaries, it made itself master of the whole of Greece, and a considerable portion of Barbarian lands, and convened countless numbers of souls to His religion. And although, among the multitude of converts to Christianity, the simple and ignorant necessarily outnumbered the more intelligent, as the former class always does the latter, yet Celsus, unwilling to take note of this, thinks that this philanthropic doctrine, which reaches to every soul under the sun, is vulgar, and on account of its vulgarity and its want of reasoning power, obtained a hold only over the ignorant. And yet he himself admits that it was not the simple alone who were led by the doctrine of Jesus to adopt His religion; for he acknowledges that there were among them some persons of moderate intelligence, and gentle disposition, and possessed of understanding, and capable of comprehending allegories. ' "
1.62 And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner. Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark's Gospel. And we have not ascertained the employments of the remaining disciples, by which they earned their livelihood before becoming disciples of Jesus. I assert, therefore, in answer to such statements as the above, that it is clear to all who are able to institute an intelligent and candid examination into the history of the apostles of Jesus, that it was by help of a divine power that these men taught Christianity, and succeeded in leading others to embrace the word of God. For it was not any power of speaking, or any orderly arrangement of their message, according to the arts of Grecian dialectics or rhetoric, which was in them the effective cause of converting their hearers. Nay, I am of opinion that if Jesus had selected some individuals who were wise according to the apprehension of the multitude, and who were fitted both to think and speak so as to please them, and had used such as the ministers of His doctrine, He would most justly have been suspected of employing artifices, like those philosophers who are the leaders of certain sects, and consequently the promise respecting the divinity of His doctrine would not have manifested itself; for had the doctrine and the preaching consisted in the persuasive utterance and arrangement of words, then faith also, like that of the philosophers of the world in their opinions, would have been through the wisdom of men, and not through the power of God. Now, who is there on seeing fishermen and tax-gatherers, who had not acquired even the merest elements of learning (as the Gospel relates of them, and in respect to which Celsus believes that they speak the truth, inasmuch as it is their own ignorance which they record), discoursing boldly not only among the Jews of faith in Jesus, but also preaching Him with success among other nations, would not inquire whence they derived this power of persuasion, as theirs was certainly not the common method followed by the multitude? And who would not say that the promise, Follow Me, and I will make you fishers of men, had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God. For, according to the predictions in the prophets, foretelling the preaching of the Gospel, the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved, in order that the prophecy might be fulfilled which said, His words shall run very swiftly. And we see that the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world. On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. And although I have previously mentioned a Gospel declaration uttered by the Saviour, I shall nevertheless quote it again, as appropriate to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, The harvest is plenteous, but the labourers are few; pray therefore to the Lord of the harvest, that He will send forth labourers into His harvest. "' None
|120. Origen, On First Principles, 2.11.6 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Education • education, erudition • education, teachers
Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 190, 219; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 272
2.11.6 We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say twofold mode, I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although through a glass darkly, all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e., globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who has passed into the heavens, Jesus the Son of God, who said, I will that where I am, these may be also. And of this diversity of places He speaks, when He says, In My Father's house are many mansions. He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e., not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place."" None
|121. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Athens, educational centre • education, educational, educative, develop, development, (ethical)
Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 39
|122. Ammianus Marcellinus, History, 22.10.7, 29.1.38 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • education • education, and civilisation • education, and violence • education, bestowed by gods • education, philosophical schools • rhetoric, forensic, and education of Christians
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 263, 280; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 183
22.10.7 For after many other things, he also corrected some of the laws, removing ambiguities, so that they showed clearly what they demanded or forbade to be done. But this one thing was inhumane, and ought to be buried in eternal silence, namely, that he forbade teachers of rhetoric and literature to practise their profession, if they were followers of the Christian religion.
29.1.38 After all these matters had been examined with sharp eye, the emperor, in answer to the question put by the judges, under one decree ordered the execution of all of the accused; and in the presence of a vast throng, who could hardly look upon the dreadful sight without inward shuddering and burdening the air with laments—for the woes of individuals were regarded as common to all—they were all led away and wretchedly strangled except Simonides; him alone that cruel author of the verdict, maddened by his steadfast firmness, had ordered to be burned alive.'' None
|123. Augustine, Confessions, 4.16.28 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athens, educational centre • Augustine, Saint, education of
Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 221; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 27
4.16.28 28. And what did it profit me that, when scarce twenty years old, a book of Aristotle's, entitled The Ten Predicaments, fell into my hands - on whose very name I hung as on something great and divine, when my rhetoric master of Carthage, and others who were esteemed learned, referred to it with cheeks swelling with pride - I read it alone and understood it? And on my conferring with others, who said that with the assistance of very able masters - who not only explained it orally, but drew many things in the dust - they scarcely understood it, and could tell me no more about it than I had acquired in reading it by myself alone? And the book appeared to me to speak plainly enough of substances, such as man is, and of their qualities, - such as the figure of a man, of what kind it is; and his stature, how many feet high; and his relationship, whose brother he is; or where placed, or when born; or whether he stands or sits, or is shod or armed, or does or suffers anything; and whatever innumerable things might be classed under these nine categories, - of which I have given some examples - or under that chief category of substance. 29. What did all this profit me, seeing it even hindered me, when, imagining that whatsoever existed was comprehended in those ten categories, I tried so to understand, O my God, Your wonderful and unchangeable unity as if Thou also had been subjected to Your own greatness or beauty, so that they should exist in You as their subject, like as in bodies, whereas You Yourself art Your greatness and beauty? But a body is not great or fair because it is a body, seeing that, though it were less great or fair, it should nevertheless be a body. But that which I had conceived of You was falsehood, not truth - fictions of my misery, not the supports of Your blessedness. For You had commanded, and it was done in me, that the earth should bring forth briars and thorns to me, Isaiah 32:13 and that with labour I should get my bread. Genesis 3:19 30. And what did it profit me that I, the base slave of vile affections, read unaided, and understood, all the books that I could get of the so-called liberal arts? And I took delight in them, but knew not whence came whatever in them was true and certain. For my back then was to the light, and my face towards the things enlightened; whence my face, with which I discerned the things enlightened, was not itself enlightened. Whatever was written either on rhetoric or logic, geometry, music, or arithmetic, did I, without any great difficulty, and without the teaching of any man, understand, as You know, O Lord my God, because both quickness of comprehension and acuteness of perception are Your gifts. Yet did I not thereupon sacrifice to You. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance Luke 15:12 into my own power; and I kept not my strength for You, but went away from You into a far country, to waste it upon harlotries. Luke 15:13 For what did good abilities profit me, if I did not employ them to good uses? For I did not perceive that those arts were acquired with great difficulty, even by the studious and those gifted with genius, until I endeavoured to explain them to such; and he was the most proficient in them who followed my explanations not too slowly. 31. But what did this profit me, supposing that Thou, O Lord God, the Truth, were a bright and vast body, and I a piece of that body? Perverseness too great! But such was I. Nor do I blush, O my God, to confess to You Your mercies towards me, and to call upon You - I, who blushed not then to avow before men my blasphemies, and to bark against You. What profited me then my nimble wit in those sciences and all those knotty volumes, disentangled by me without help from a human master, seeing that I erred so odiously, and with such sacrilegious baseness, in the doctrine of piety? Or what impediment was it to Your little ones to have a far slower wit, seeing that they departed not far from You, that in the nest of Your Church they might safely become fledged, and nourish the wings of charity by the food of a sound faith? O Lord our God, under the shadow of Your wings let us hope, defend us, and carry us. You will carry us both when little, and even to grey hairs will You carry us; Isaiah 46:4 for our firmness, when it is Thou, then is it firmness; but when it is our own, then it is infirmity. Our good lives always with You, from which when we are averted we are perverted. Let us now, O Lord, return, that we be not overturned, because with You our good lives without any eclipse, which good You Yourself art. And we need not fear lest we should find no place unto which to return because we fell away from it; for when we were absent, our home - Your Eternity - fell not. <"" None
|124. Augustine, On Christian Doctrine, 2.40.60, 4.2.3 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Education • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • rhetoric, forensic, and education of Christians
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 343; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 144; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223
2.40.60 60. Moreover, if those who are called philosophers, and especially the Platonists, have said anything that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God's providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also - that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life - we must take and turn to a Christian use. 61. And what else have many good and faithful men among our brethren done? Do we not see with what a quantity of gold and silver and garments Cyprian, that most persuasive teacher and most blessed martyr, was loaded when he came out of Egypt? How much Lactantius brought with him? And Victorinus, and Optatus, and Hilary, not to speak of living men! How much Greeks out of number have borrowed! And prior to all these, that most faithful servant of God, Moses, had done the same thing; for of him it is written that he was learned in all the wisdom of the Egyptians. Acts 7:22 And to none of all these would heathen superstition (especially in those times when, kicking against the yoke of Christ, it was persecuting the Christians) have ever furnished branches of knowledge it held useful, if it had suspected they were about to turn them to the use of worshipping the One God, and thereby overturning the vain worship of idols. But they gave their gold and their silver and their garments to the people of God as they were going out of Egypt, not knowing how the things they gave would be turned to the service of Christ. For what was done at the time of the exodus was no doubt a type prefiguring what happens now. And this I say without prejudice to any other interpretation that may be as good, or better. " 4.2.3 3. Now, the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take its stand unarmed against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into a friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art? That the former are to tell their falsehoods briefly, clearly, and plausibly, while the latter shall tell the truth in such a way that it is tedious to listen to, hard to understand, and, in fine, not easy to believe it? That the former are to oppose the truth and defend falshood with sophistical arguments, while the latter shall be unable either to defend what it true, or to refute what is false? That the former, while imbuing the minds of their hearers with erroneous opinions, are by their power of speech to awe, to melt, to enliven, and to rouse them, while the latter shall in defense of the truth be sluggish, and frigid, and somnolent? Who is such a fool as to think this wisdom? Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either of wrong or right, why do not good men study to engage it on the side of truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error? '" None
|125. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Educated, erudite • authentic versus copy, and education • painting, in Roman education
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 280; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
|126. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • authentic versus copy, and education • education • painting, in Roman education
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 197; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
|127. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athens, educational centre • education, and initiation rituals
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 238, 239; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 32, 34, 35
|128. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Roman era, Hellenic perspectives, music education • education • education (music), Roman • lyres/lyrody/citharas/citharists, and Roman education
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 184; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 127
|129. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Athens, educational centre • Gregory of Nazianus, education • education, philosophical • education, rhetorical
Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 8; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 30, 31
|130. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Childhood, see also anatrophe, education • Church, site of education • Gregory of Nyssa, Life of Moses, on Moses as paradigm of educated Christian • Imitation (see also mimesis), in education • education and pedagogy, paideia, Julian’s interdict on Christian teaching of pagan literature
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 333, 334, 335, 336, 337, 339, 340, 342, 343, 344; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 86, 87, 92, 102, 114, 212, 213
|131. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Athens, educational centre • Education • education, and ritual • education, traveling for
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 237; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 467; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 34; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211
|132. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athens, educational centre • education, and initiation rituals
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 238; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 34
|133. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Education • education and pedagogy, paideia, Julian’s interdict on Christian teaching of pagan literature • educational migration
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 374; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 369, 467; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 55; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 39, 64
|134. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Education • classical education • rhetoric, forensic, and education of Christians
Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 220; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 115, 225
|135. Aeschines, Or., 1.173
Tagged with subjects: • Education • Sparta, education system
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 35; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 46, 50
1.173 Did you put to death Socrates the sophist, fellow citizens, because he was shown to have been the teacher of Critias, one of the Thirty who put down the democracy, and after that, shall Demosthenes succeed in snatching companions of his own out of your hands, Demosthenes, who takes such vengeance on private citizens and friends of the people for their freedom of speech? At his invitation some of his pupils are here in court to listen to him. For with an eye to business at your expense,Success in this case will increase Demosthenes' reputation, and bring him more pupils and tuition fees. he promises them, as I understand, that he will juggle the issue and cheat your ears, and you will never know it; "" None
|136. Anon., Letter of Aristeas, 10, 50, 57-72, 122, 144, 155, 208, 212-227, 248, 265, 271, 305-307 |
Tagged with subjects: • Author, of 2 maccabees, Educational Purpose • Greek. See also ethnography education • Philo, education in Hebrew/Aramaic • Pseudo-Hecataeus, On the Jews, Greek education of • Pseudo-Hecataeus, On the Jews, Jewish education • education • education (paideia) • education, Greek • education, rhetorical • instruction, school, education
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 151, 153, 161, 166, 167; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 75; Levine (2005), The Ancient Synagogue, The First Thousand Years, 157; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 273; Schwartz (2008), 2 Maccabees, 287; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 216; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 51, 110, 152, 236, 237, 238, 245, 277, 388, 399; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 112
10 and he replied, 'More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in"
50 Arsamos, Jason, Endemias, Daniel. of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha, Dathaeus. of the eleventh tribe, Samuel, Joseph, Judas, Jonath