1. Hebrew Bible, Genesis, 4.8, 4.14, 15.16 (9th cent. BCE - 3rd cent. BCE)
| 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ | 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’" |
|
2. Numenius Heracleensis, Fragments, 25 (3rd cent. BCE - 3rd cent. BCE)
|
3. Cicero, Academica, 1.35 (2nd cent. BCE - 1st cent. BCE)
| 1.35. sed Zeno, cum Arcesilam Archesilaum p 1 w anteiret aetate valdeque subtiliter dissereret et peracute moveretur, corrigere conatus est disciplinam. eam quoque si videtur correctionem explicabo, sicut solebat Antiochus.” Mihi vero inquam videtur, quod vides idem significare Pomponium. VA. 'Zeno igitur nullo modo is erat qui ut Theophrastus nervos neruis p virtutis inciderit, incideret s Lb. -rent n sed contra qui omnia quae que om. s quaecumque Reid ad beatam vitam pertinerent in una virtute poneret nec quicquam aliud numeraret in bonis idque appellaret honestum quod esset simplex quoddam et solum et unum bonum. | |
|
4. Philo of Alexandria, On Drunkenness, 71 (1st cent. BCE - 1st cent. CE)
| 71. Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect. |
|
5. Philo of Alexandria, On The Migration of Abraham, 85, 82 (1st cent. BCE - 1st cent. CE)
| 82. Therefore it is necessary for any one who is about to enter into a contest of sophistry, to pay attention to all his words with such vigorous earnestness, that he may not only be able to escape from the manoeuvres of his adversaries, but may also in his turn attack them, and get the better of them, both in skill and in power. |
|
6. Philo of Alexandria, On The Change of Names, 240 (1st cent. BCE - 1st cent. CE)
| 240. Therefore the most excellent, and most perfect kind of purification is this, not to admit into one's mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one's language either by speaking falsely, or by swearing falsely, or by deceiving, or by practicing sophistry, or by laying false informations; or, in short, by letting loose one's mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members. XLII. |
|
7. Philo of Alexandria, On The Posterity of Cain, 53 (1st cent. BCE - 1st cent. CE)
| 53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI. |
|
8. Philo of Alexandria, On Dreams, 2.40 (1st cent. BCE - 1st cent. CE)
| 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI. |
|
9. Philo of Alexandria, Allegorical Interpretation, 3.232-3.233 (1st cent. BCE - 1st cent. CE)
|
10. Philo of Alexandria, Who Is The Heir, 85 (1st cent. BCE - 1st cent. CE)
| 85. Very correctly, therefore, it is said, he led him out (exeµgagen exoµ) of the prison according to the body, of the caves existing in the external senses, of the sophistries displayed in deceitful speech; and beyond all this, out of himself and out of the idea that by his own self-exerted, selfimplanted, and independent power he was able to conceive and comprehend. XVII. |
|
11. Philo of Alexandria, That The Worse Attacks The Better, 38, 41, 44, 1 (1st cent. BCE - 1st cent. CE)
| 1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest. |
|
12. Irenaeus, Refutation of All Heresies, 1.11.5, 2.14.5 (2nd cent. CE - 3rd cent. CE)
|
13. Diogenes Laertius, Lives of The Philosophers, 4.33, 4.40, 5.11, 7.162 (3rd cent. CE - 3rd cent. CE)
| 4.33. Some represent him as emulous of Pyrrho as well. He was devoted to dialectic and adopted the methods of argument introduced by the Eretrian school. On account of this Ariston said of him:Plato the head of him, Pyrrho the tail, midway Diodorus.And Timon speaks of him thus:Having the lead of Menedemus at his heart, he will run either to that mass of flesh, Pyrrho, or to Diodorus.And a little farther on he introduces him as saying:I shall swim to Pyrrho and to crooked Diodorus.He was highly axiomatic and concise, and in his discourse fond of distinguishing the meaning of terms. He was satirical enough, and outspoken. 4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 5.11. Theocritus of Chios, according to Ambryon in his book On Theocritus, ridiculed him in an epigram which runs as follows:To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy.Timon again attacked him in the line:No, nor yet Aristotle's painful futility.Such then was the life of the philosopher. I have also come across his will, which is worded thus:All will be well; but, in case anything should happen, Aristotle has made these dispositions. Antipater is to be executor in all matters and in general; 7.162. After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses. |
|
14. Eusebius of Caesarea, Preparation For The Gospel, 14.5.11-14.5.12, 14.6.4-14.6.6, 14.6.12-14.6.13, 14.7-14.9, 15.12.2 (3rd cent. CE - 4th cent. CE)
|
15. Augustine, Contra Academicos, 2.13, 3.38 (4th cent. CE - 5th cent. CE)
|
16. Stoic School, Stoicor. Veter. Fragm., 1.11-1.12
|
