1. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE)
| 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ | 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes." |
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2. Hebrew Bible, Proverbs, 1.22-1.23 (9th cent. BCE - 3rd cent. BCE)
| 1.22. עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ | 1.22. ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?" 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." |
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3. Hebrew Bible, Psalms, 7.12, 9.7-9.8, 21.23, 96.12-96.13, 98.8-98.9, 115.4-115.8, 135.15-135.18 (9th cent. BCE - 3rd cent. BCE)
| 7.12. אֱלֹהִים שׁוֹפֵט צַדִּיק וְאֵל זֹעֵם בְּכָל־יוֹם׃ 9.7. הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃ 9.8. וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 96.13. לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃ 115.4. עֲצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 135.15. עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 135.16. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃ 135.18. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ | 7.12. God is a righteous judge, Yea, a God that hath indignation every day:" 9.7. O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished." 9.8. But the LORD is enthroned for ever; He hath established His throne for judgment." 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;" 96.13. Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness." 115.4. Their idols are silver and gold, The work of men's hands." 115.5. They have mouths, but they speak not; Eyes have they, but they see not;" 115.6. They have ears, but they hear not; Noses have they, but they smell not;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ." 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them." 135.15. The idols of the nations are silver and gold, The work of men's hands." 135.16. They have mouths, but they speak not; Eyes have they, but they see not;" 135.17. They have ears, but they hear not; Neither is there any breath in their mouths." 135.18. They that make them shall be like unto them; Yea, every one that trusteth in them." |
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4. Hebrew Bible, 1 Kings, 8.48 (8th cent. BCE - 5th cent. BCE)
| 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ | 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" |
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5. Hebrew Bible, Habakkuk, 2.19 (8th cent. BCE - 6th cent. BCE)
| 2.19. הוֹי אֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה־הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכָל־רוּחַ אֵין בְּקִרְבּוֹ׃ | 2.19. Woe unto him that saith to the wood: ‘Awake’, To the dumb stone: ‘Arise! ’ Can this teach? Behold, it is overlaid with gold and silver, And there is no breath at all in the midst of it." |
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6. Hebrew Bible, Isaiah, 7.14, 40.18, 44.9-44.20, 46.1, 46.3, 46.5-46.6, 46.8-46.9, 46.13 (8th cent. BCE - 5th cent. BCE)
| 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ 40.18. וְאֶל־מִי תְּדַמְּיוּן אֵל וּמַה־דְּמוּת תַּעַרְכוּ לוֹ׃ 44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃ 44.11. הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12. חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13. חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14. לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15. וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16. חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17. וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־[יִסְגָּד־] לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18. לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19. וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃ 46.1. כָּרַע בֵּל קֹרֵס נְבוֹ הָיוּ עֲצַבֵּיהֶם לַחַיָּה וְלַבְּהֵמָה נְשֻׂאֹתֵיכֶם עֲמוּסוֹת מַשָּׂא לַעֲיֵפָה׃ 46.1. מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכָל־חֶפְצִי אֶעֱשֶׂה׃ 46.3. שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃ 46.5. לְמִי תְדַמְיוּנִי וְתַשְׁווּ וְתַמְשִׁלוּנִי וְנִדְמֶה׃ 46.6. הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃ 46.8. זִכְרוּ־זֹאת וְהִתְאֹשָׁשׁוּ הָשִׁיבוּ פוֹשְׁעִים עַל־לֵב׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.13. קֵרַבְתִּי צִדְקָתִי לֹא תִרְחָק וּתְשׁוּעָתִי לֹא תְאַחֵר וְנָתַתִּי בְצִיּוֹן תְּשׁוּעָה לְיִשְׂרָאֵל תִּפְאַרְתִּי׃ | 7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel." 40.18. To whom then will ye liken God? Or what likeness will ye compare unto Him?" 44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed." 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing?" 44.11. Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together." 44.12. The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint." 44.13. The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house." 44.14. He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it." 44.15. Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto." 44.16. He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;" 44.17. And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’" 44.18. They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand." 44.19. And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’" 44.20. He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’" 46.1. Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle; the things that ye carried about are made a load, a burden to the weary beast." 46.3. Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:" 46.5. To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?" 46.6. Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship." 46.8. Remember this, and stand fast; bring it to mind, O ye transgressors." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.13. I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory." |
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7. Hebrew Bible, Jeremiah, 10.1-10.16 (8th cent. BCE - 5th cent. BCE)
| 10.1. וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃ 10.1. שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ | 10.1. Hear ye the word which the LORD speaketh unto you, O house of Israel;" 10.2. thus saith 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." 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them." 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish." 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name." |
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8. Hebrew Bible, Ezekiel, 14.6 (6th cent. BCE - 5th cent. BCE)
| 14.6. לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃ | 14.6. Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations." |
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9. Pindar, Fragments, 57 (6th cent. BCE - 5th cent. BCE)
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10. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE)
| 5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν | |
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11. Septuagint, Ecclesiasticus (Siracides), 17.24, 21.6, 28.7 (2nd cent. BCE - 2nd cent. BCE)
| 17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 21.6. Whoever hates reproof walks in the steps of the sinner,but he that fears the Lord will repent in his heart. 28.7. Remember the commandments, and do not be angry with your neighbor;remember the covet of the Most High, and overlook ignorance. |
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12. Septuagint, Wisdom of Solomon, 14-15, 13 (2nd cent. BCE - 1st cent. BCE)
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13. Diodorus Siculus, Historical Library, 12.39.2 (1st cent. BCE - 1st cent. BCE)
| 12.39.2. Consequently, when the Assembly convened to consider the affair, the enemies of Pericles persuaded the people to arrest Pheidias and lodged a charge against Pericles himself of stealing sacred property. Furthermore, they falsely accused the sophist Anaxagoras, who was Pericles' teacher, of impiety against the gods; and they involved Pericles in their accusations and malicious charges, since jealousy made them eager to discredit the eminence as well as the fame of the man. |
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14. Philo of Alexandria, On The Decalogue, 53-64, 66-76, 81, 52 (1st cent. BCE - 1st cent. CE)
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15. Philo of Alexandria, Allegorical Interpretation, 1.15, 1.30-1.31 (1st cent. BCE - 1st cent. CE)
| 1.15. The number seven is also the first number which is compounded of the perfect number, that is to say of six, and of the unit. And in some sense the numbers which are below ten are either generated by, or do themselves generate those numbers which are below ten, and the number ten itself. But the number seven neither generates any of the numbers below ten, nor is it generated by any of them. On which account the Pythagoreans compare this number to the Goddess always a virgin who was born without a mother, because it was not generated by any other, and will not generate any other. VI. 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. |
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16. Dio Chrysostom, Orations, 1.57, 12.27, 12.32, 12.36, 12.47, 12.52-12.80, 12.82-12.83, 36.27-36.30, 36.55-36.57, 36.59-36.60 (1st cent. CE
| 12.27. Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; 12.36. Nay, I wonder if we shall be thought exceedingly absurd and hopelessly behind the times in view of this reasoning, if we maintain that this unexpected knowledge is indeed more natural for the beasts and the trees than dullness and ignorance are for us? Why, certain men have shown themselves wiser than all wisdom; yes, they have poured into their ears, not wax, as I believe they say that the sailors from Ithaca did that they might not hear the song of the Sirens, but a substance like lead, soft at once and impenetrable by the human voice, and they also methinks have hung before their eyes a curtain of deep darkness and mist like that which, according to Homer, kept the god from being recognized when he was caught; these men, then, despise all things divine, and having set up the image of one female divinity, depraved and monstrous, representing a kind of wantonness or self-indulgent ease and unrestrained lewdness, to which they gave the name of Pleasure â an effeminate god in very truth â her they prefer in honour and worship with softly tinkling cymbal-like instruments, or with pipes played under cover of darkness â 12.52. Such a wondrous vision did you devise and fashion, one in very truth a Charmer of grief and anger, that from men All the remembrance of their ills could loose! So great the radiance and so great the charm with which your art has clothed it. Indeed it is not reasonable to suppose that even Hephaestus himself would criticize this work if he judged it by the pleasure and delight which it affords the eye of man." "But, on the other hand, was the shape you by your artistry produced appropriate to a god and was its form worthy of the divine nature, when you not only used a material which gives delight but also presented a human form of extraordinary beauty and size; and apart from its being a man's shape, made also all the other attributes as you have made them? that is the question which I invite you to consider now. And if you make a satisfactory defence on these matters before those present and convince them that you have discovered the proper and fitting shape and form for the foremost and greatest god, then you shall receive in addition a second reward, greater and more perfect than the one given by the Eleans. 12.53. For you see that the issue is no small one, nor the danger, for us. Since in times past, because we had no clear knowledge, we formed each his different idea, and each person, according to his capacity and nature, conceived a likeness for every divine manifestation and fashioned such likenesses in his dreams; and if we do perchance collect any small and insignificant likenesses made by the earlier artists, we do not trust them very much nor pay them very much attention. But you by the power of your art first conquered and united Hellas and then all others by means of this wondrous presentment, showing forth so marvellous and dazzling a conception, that none of those who have beheld it could any longer easily form a different one. 12.68. "And, last of all, he showed himself not only a maker of verses but also of words, giving utterance to those of his own invention, in some cases by simply giving his own names to the things and in others adding his new ones to those current, putting, as it were, a bright and more expressive seal upon a seal. He avoided no sound, but in short imitated the voices of rivers and forests, of winds and fire and sea, and also of bronze and of stone, and, in short, of all animals and instruments without exception, whether of wild beasts or of birds or of pipes and reeds. He invented the terms 'clang' (kanache), 'boom' (bombos), 'crash' (ktupos), 'thud' (doupos), 'rattle' (arabos), and spoke of 'roaring rivers,' 'whizzing missiles,' 'thundering waves,' 'raging winds,' and other such terrifying and truly astonishing phenomena, thus filling the mind with great confusion and uproar. 12.69. Consequently he had no lack of fear-inspiring names for things and of pleasant ones, and also of smooth and rough ones, as well as of those which have countless other differences in both their sounds and their meanings. As a result of this epic art of his he was able to implant in the soul any emotion he wished. "But our art, on the other hand, that which is dependent on the workman's hand and the artist's creative touch, by no means attains to such freedom; but first we need a material substance, a material so tough that it will last, yet can be worked without much difficulty and consequently not easy to procure; we need, too, no small number of assistants. 12.70. And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the god's nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, I imagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. 12.71. "But the most difficult thing of all is that the sculptor must keep the very same image in his mind continuously until he finishes his work, which often takes many years. Indeed, the popular saying that the eyes are more trustworthy than the ears is perhaps true, yet they are much harder to convince and demand much greater clearness; for while the eye agrees exactly with what it sees, it is not impossible to excite and cheat the ear by filling it with representations under the spell of metre and sound. 12.72. Then again, while the measures of our art are enforced upon us by considerations of numbers and magnitude, the poets have the power to increase even these elements to any extent. For this reason it was easy enough for Homer to give the size of Eris by saying, With humble crest at first, anon her head, While yet she treads the earth, affronts the skies. But I must be content, I suppose, merely to fill up the space designated by Eleans or Athenians. 12.78. "As for these attributes, then, I have represented them in so far as it was possible to do so, since I was not able to name them. But the god who continually sends the lightning's flash, portending war and the destruction of many or a mighty downpour of rain, or of hail or of snow, or who stretches the dark blue rainbow across the sky, the symbol of war, or who sends a shooting star, which hurls forth a stream of sparks, a dread portent to sailors or soldiers, or who sends grievous strife upon Greeks and barbarians so as to inspire tired and despairing men with unceasing love for war and battle, and the god who weighed in the balance the fates of the godlike men or of whole armies to be decided by its spontaneous inclination â that god, I say, it was not possible to represent by my art; nor assuredly should I ever have desired to do so even had it been possible. 12.79. For of thunder what sort of soundless image, or of lightning and of the thunderbolt what kind of a likeness without the lightning's flash could by any possibility be made from the metals taken from the subterranean workings of this land at least? Then when the earth was shaken and Olympus was moved by a slight inclination of the eyebrows, or a crown of cloud was about his head, it was easy enough for Homer to describe them, and great was the freedom he enjoyed for all such things; but for our art it is absolutely impossible, for it permits the observer to test it with his eyes from close at hand and in full view. 36.27. "This, then, is our situation; and if you wish to do us all a favour, postpone your discussion of the mortal city â possibly our neighbours may after all grant us leisure tomorrow, and not compel us to exert ourselves against them as is generally our wont â and tell us instead about that divine city or government, whichever you prefer to call it, stating where it is and what it is like, aiming as closely as possible at Plato's nobility of expression, just as but now you seemed to us to do. For if we understand nothing else, we do at least understand his language because of our long familiarity with it, for it has a lofty sound, not far removed from the voice of Homer. 36.28. I in turn was exceedingly pleased with the simple frankness of the old gentleman, and with a laugh I said, "My dear Hieroson, if yesterday when the enemy made their attack you had bidden me to take up arms and give battle like Achilles, I should have obeyed one part of your injunction, endeavouring to come to the aid of men who are my friends; but the other part, I fancy, I could not have managed, however much I should have wished to do so, to fight as your Achilles did. Similarly in the present instance also I will do part of what you bid â I will strive to tell my story as best I can in my own way; Though ancient heroes I'll not try to match, whether it be Plato or Homer. For, you remember, the poet says that in the case of Eurytus himself such rivalry worked not to his advantage, since it was aimed at his superiors. However, I shall not lack for devotion," I added. 36.29. Yet, despite my brave words to Hieroson, I was moved and heaved a sigh, as it were, when I bethought me of Homer and Plato."Well then," said I, "the term 'city' must be taken on the understanding that our sect is not literally defining the universe as a city; for that would be in direct conflict with our doctrine of the city, which, as I have said, the Stoics define as an organization of human beings; and at the same time it would possibly not be suitable or convincing, if, after stating in the strict sense of the term that the universe is a living creature, they should then call it a city 36.30. for that the same thing is both a city and a living being is a proposition that, I imagine, no one would readily consent to entertain. Yet the present orderly constitution of the universe ever since the whole has been separated and divided into a considerable number of forms of plants and animals, mortal and immortal, yes, and into air and earth and water and fire, being nevertheless by nature in all these forms one thing and governed by one spirit and force â this orderly constitution, I say, the Stoics do in one way or another liken to a city because of the multitude of the creatures that are constantly either being born or else ending their existence in it, and, furthermore, because of the arrangement and orderliness of its administration. 36.55. For indeed, when the mind alone had been left and had filled with itself immeasurable space, since it had poured itself evenly in all directions and nothing in it remained dense but complete porosity prevailed â at which time it becomes most beautiful â having obtained the purest nature of unadulterated light, it immediately longed for the existence that it had at first. Accordingly, becoming enamoured of that control and goverce and concord which it once maintained not only over the three natures of sun and moon and the other stars, but also over absolutely all animals and plants, it became eager to generate and distribute everything and to make the orderly universe then existent once more far better and more resplendent because newer. 36.56. And emitting a full flash of lightning, not a disorderly or foul one such as in stormy weather often darts forth, when the clouds drive more violently than usual, but rather pure and unmixed with any murk, it worked a transformation easily, with the speed of thought. But recalling Aphroditê and the process of generation, it tamed and relaxed itself and, quenching much of its light, it turned into fiery air of gentle warmth, and uniting with Hera and enjoying the most perfect wedlock, in sweet repose it emitted anew the full supply of seed for the universe. Such is the blessed marriage of Zeus and Hera of which the sons of sages sing in secret rites. 36.60. At that time, therefore, the Creator and Father of the World, beholding the work of his hands, was not by any means merely pleased, for that is a lowly experience of lowly beings; nay, he rejoiced and was delighted exceedingly, As on Olympus he sat, and his heart did laugh For joy, beholding the gods who were now all created and present before him." But the form of the universe at that moment â I mean both the bloom and the beauty of that which is for ever ineffably beauteous â no man could conceive and fitly express, neither among men of our time nor among those of former days, but only the Muses and Apollo with the divine rhythm of their pure and consummate harmony. |
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17. Epictetus, Discourses, 1.14, 1.14.9, 2.23.42, 3.5.8-3.5.9, 4.7.6-4.7.7 (1st cent. CE - 2nd cent. CE)
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18. Ignatius, To The Philadelphians, 3.2 (1st cent. CE - 2nd cent. CE)
| 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. |
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19. Ignatius, To The Philadelphians, 3.2 (1st cent. CE - 2nd cent. CE)
| 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. |
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20. Ignatius, To The Trallians, 7.1 (1st cent. CE - 2nd cent. CE)
| 7.1. Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordices of the Apostles. |
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21. New Testament, 1 Peter, 4.5 (1st cent. CE - 1st cent. CE)
| 4.5. who will give account to him who is ready to judge the living and the dead. |
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22. New Testament, 1 Corinthians, 6.15-6.17, 10.16 (1st cent. CE - 1st cent. CE)
| 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? |
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23. New Testament, 1 Thessalonians, 1.9-1.10 (1st cent. CE - 1st cent. CE)
| 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. |
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24. New Testament, 2 Corinthians, 5.17 (1st cent. CE - 1st cent. CE)
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25. New Testament, 2 Timothy, 4.1 (1st cent. CE - 1st cent. CE)
| 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: |
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26. New Testament, Acts, 2.24, 2.32, 2.38, 3.15, 3.17, 3.19, 3.26, 4.10, 5.30, 8.22, 10.40-10.42, 13.27, 13.30, 13.33-13.34, 13.37, 14.16, 17.28-17.29, 26.8 (1st cent. CE - 2nd cent. CE)
| 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.30. But God raised him from the dead 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.37. But he whom God raised up saw no decay. 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 26.8. Why is it judged incredible with you, if God does raise the dead? |
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27. New Testament, Philemon, 6 (1st cent. CE - 1st cent. CE)
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28. New Testament, Colossians, 2.6 (1st cent. CE - 1st cent. CE)
| 2.6. As therefore you received Christ Jesus, the Lord, walk in him |
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29. New Testament, Ephesians, 2.6, 2.13 (1st cent. CE - 1st cent. CE)
| 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. |
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30. New Testament, Galatians, 3.26-3.28 (1st cent. CE - 1st cent. CE)
| 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 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. |
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31. New Testament, Hebrews, 2.11-2.12 (1st cent. CE - 1st cent. CE)
| 2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. |
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32. New Testament, Philippians, 1.1, 3.9 (1st cent. CE - 1st cent. CE)
| 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; |
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33. New Testament, Romans, 1.18-1.32, 2.16, 3.25, 6.3, 6.5, 6.11, 8.1, 8.39, 14.9-14.10 (1st cent. CE - 1st cent. CE)
| 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. |
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34. New Testament, John, 5.22, 5.27, 13.8 (1st cent. CE - 1st cent. CE)
| 5.22. For the Father judges no one, but he has given all judgment to the Son 5.27. He also gave him authority to execute judgment, because he is a son of man. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. |
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35. New Testament, Luke, 9.22, 15.7, 16.30, 18.33, 20.37, 23.34, 24.5-24.7, 24.46 (1st cent. CE - 1st cent. CE)
| 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 18.33. They will scourge and kill him. On the third day, he will rise again. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day |
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36. New Testament, Matthew, 1.23 (1st cent. CE - 1st cent. CE)
| 1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. |
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37. Pliny The Elder, Natural History, 34.19, 35.34 (1st cent. CE - 1st cent. CE)
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38. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
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39. Plutarch, Pericles, 31.2-31.4 (1st cent. CE - 2nd cent. CE)
| 31.2. But the worst charge of all, and yet the one which has the most vouchers, runs something like this. Pheidias the sculptor was contractor for the great statue, as I have said, and being admitted to the friendship of Pericles, and acquiring the greatest influence with him, made some enemies through the jealousy which he excited; others also made use of him to test the people and see what sort of a judge it would be in a case where Pericles was involved. These latter persuaded one Menon, an assistant of Pheidias, to take a suppliant’s seat in the market-place and demand immunity from punishment in case he should bring information and accusation against Pheidias. 31.3. The people accepted the man’s proposal, and formal prosecution of Pheidias was made in the assembly. Embezzlement, indeed, was not proven, for the gold of the statue, from the very start, had been so wrought upon and cast about it by Pheidias, at the wise suggestion of Pericles, that it could all be taken off and weighed, Cf. Thuc. 2.13.5 . and this is what Pericles actually ordered the accusers of Pheidias to do at this time. 31.4. But the reputation of his works nevertheless brought a burden of jealous hatred upon Pheidias, and especially the fact that when he wrought the battle of the Amazons on the shield of the goddess, he carved out a figure that suggested himself as a bald old man lifting on high a stone with both hands, and also inserted a very fine likeness of Pericles fighting with an Amazon. And the attitude of the hand, which holds out a spear in front of the face of Pericles, is cunningly contrived as it were with a desire to conceal the resemblance, which is, however, plain to be seen from either side. |
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40. Clement of Alexandria, Exhortation To The Greeks, 4.57.4-4.57.5 (2nd cent. CE - 3rd cent. CE)
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41. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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42. Justin, Dialogue With Trypho, 4 (2nd cent. CE - 2nd cent. CE)
| 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. |
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43. Maximus of Tyre, Dialexeis, 11.12 (2nd cent. CE - 2nd cent. CE)
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44. Pausanias, Description of Greece, 5.11.1-5.11.11 (2nd cent. CE - 2nd cent. CE)
| 5.11.1. The god sits on a throne, and he is made of gold and ivory. On his head lies a garland which is a copy of olive shoots. In his right hand he carries a Victory, which, like the statue, is of ivory and gold; she wears a ribbon and—on her head—a garland. In the left hand of the god is a scepter, ornamented with every kind of metal, and the bird sitting on the scepter is the eagle. The sandals also of the god are of gold, as is likewise his robe. On the robe are embroidered figures of animals and the flowers of the lily. 5.11.2. The throne is adorned with gold and with jewels, to say nothing of ebony and ivory. Upon it are painted figures and wrought images. There are four Victories, represented as dancing women, one at each foot of the throne, and two others at the base of each foot. On each of the two front feet are set Theban children ravished by sphinxes, while under the sphinxes Apollo and Artemis are shooting down the children of Niobe. 5.11.3. Between the feet of the throne are four rods, each one stretching from foot to foot. The rod straight opposite the entrance has on it seven images; how the eighth of them disappeared nobody knows. These must be intended to be copies of obsolete contests, since in the time of Pheidias contests for boys had not yet been introduced. This statement is certainly incorrect; Pausanias himself says that contests for the boys were introduced at the thirty-seventh Festival, i.e. in 632 B.C. Several suggestions have been made for correcting the text. One of the most attractive is that of C. Robert (see Hermes XXIII. 1888, p. 451), who would read ἀγωνιστῶν for ἀγωνισμάτων and transpose οὐ γάρ (for which he reads ἄρα ) πω . . . τῆς Φειδίου to after ὀγδοήκοντα. This would mean: “So P. had not reached the age of boys at the time of Pheidias.” The figure of one binding his own head with a ribbon is said to resemble in appearance Pantarces, a stripling of Elis said to have been the love of Pheidias. Pantarces too won the wrestling-bout for boys at the eighty-sixth Festival. 5.11.4. On the other rods is the band that with Heracles fights against the Amazons. The number of figures in the two parties is twenty-nine, and Theseus too is ranged among the allies of Heracles. The throne is supported not only by the feet, but also by an equal number of pillars standing between the feet. It is impossible to go under the throne, in the way we enter the inner part of the throne at Amyclae. At Olympia there are screens constructed like walls which keep people out. 5.11.5. of these screens the part opposite the doors is only covered with dark-blue paint; the other parts show pictures by Panaenus. Among them is Atlas, supporting heaven and earth, by whose side stands Heracles ready to receive the load of Atlas, along with Theseus; Perithous, Hellas, and Salamis carrying in her hand the ornament made for the top of a ship's bows; then Heracles' exploit against the Nemean lion, the outrage committed by Ajax on Cassandra 5.11.6. Hippodameia the daughter of Oenomaus with her mother, and Prometheus still held by his chains, though Heracles has been raised up to him. For among the stories told about Heracles is one that he killed the eagle which tormented Prometheus in the Caucasus, and set free Prometheus himself from his chains. Last in the picture come Penthesileia giving up the ghost and Achilles supporting her; two Hesperides are carrying the apples, the keeping of which, legend says, had been entrusted to them. This Panaenus was a brother of Pheidias; he also painted the picture of the battle of Marathon in the painted portico at Athens . 5.11.7. On the uppermost parts of the throne Pheidias has made, above the head of the image, three Graces on one side and three Seasons on the other. These in epic poetry Hes. Th. 901 are included among the daughters of Zeus. Homer too in the Iliad Hom. Il. 5.470 foll. says that the Seasons have been entrusted with the sky, just like guards of a king's court. The footstool of Zeus, called by the Athenians thranion, has golden lions and, in relief, the fight of Theseus against the Amazons, the first brave deed of the Athenians against foreigners. 5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule. 5.11.9. I know that the height and breadth of the Olympic Zeus have been measured and recorded; but I shall not praise those who made the measurements, for even their records fall far short of the impression made by a sight of the image. Nay, the god himself according to legend bore witness to the artistic skill of Pheidias. For when the image was quite finished Pheidias prayed the god to show by a sign whether the work was to his liking. Immediately, runs the legend, a thunderbolt fell on that part of the floor where down to the present day the bronze jar stood to cover the place. 5.11.10. All the floor in front of the image is paved, not with white, but with black tiles. In a circle round the black stone runs a raised rim of Parian marble, to keep in the olive oil that is poured out. For olive oil is beneficial to the image at Olympia, and it is olive oil that keeps the ivory from being harmed by the marshiness of the Altis. On the Athenian Acropolis the ivory of the image they call the Maiden is benefited, not by olive oil, but by water. For the Acropolis, owing to its great height, is over-dry, so that the image, being made of ivory, needs water or dampness. 5.11.11. When I asked at Epidaurus why they pour neither water nor olive oil on the image of Asclepius, the attendants at the sanctuary informed me that both the image of the god and the throne were built over a cistern. |
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