1. Cicero, Academica, 2.136 (2nd cent. BCE - 1st cent. BCE)
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2. Cicero, On The Ends of Good And Evil, 4.7 (2nd cent. BCE - 1st cent. BCE)
| 4.7. Totum genus hoc Zeno et qui ab eo sunt aut non potuerunt tueri aut noluerunt, certe reliquerunt. add. Cobet Mnemosyn. nov. ser. III p. 99 quamquam scripsit artem rhetoricam Cleanthes, Chrysippus etiam, sed sic, ut, si quis obmutescere concupierit, nihil aliud legere debeat. itaque vides, quo modo loquantur. nova verba fingunt, deserunt usitata. At quanta cotur! mundum hunc omnem oppidum esse nostrum! incendi incendi ABERN 1 incendit N 2 V igitur igitur ergo BE eos, qui audiunt, vides. quantam rem agas, quantam rem agas = quid efficere quis possit, quod (ut illi Stoicorum conatus) tantum sit, ut Circeiis qui habitet cet. agat (t ab alt. m. in ras. ) N ut Circeiis qui habitet totum hunc mundum suum municipium esse existimet? Quid? ille incendat? restinguet citius, si ardentem acceperit. Ista ipsa, ista ipsa p. 118, 29 sqq. quae tu breviter: regem, dictatorem, divitem solum esse sapientem, a te quidem apte ac rotunde; quippe; habes enim a rhetoribus; illorum vero ista ipsa quam exilia de virtutis vi! quam tantam volunt esse, ut beatum per se efficere possit. pungunt quasi pungunt enim quasi BE aculeis interrogatiunculis angustis, quibus etiam qui assentiuntur nihil commutantur animo et idem abeunt, qui venerant. res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius. | 4.7. This whole field Zeno and his successors were either unable or unwilling to discover; at all events they left it untouched. Cleanthes it is true wrote a treatise on rhetoric, and Chrysippus wrote one too, but what are they like? why, they furnish a complete manual for anyone whose ambition is to hold his tongue; you can judge then of their style, coining new words, discarding those approved by use. 'But,' you will say, 'think how vast are the themes that they essay! for example, that this entire universe is our own town.' You see the magnitude of a Stoic's task, to convince an inhabitant of Circeii that the whole vast world is his own borough! 'If so, he must rouse his audience to enthusiasm.' What? a Stoic rouse enthusiasm? He is much more likely to extinguish any enthusiasm the student may have had to begin with. Even those brief maxims that you propounded, that the Wise Man alone is king, dictator, millionaire, â neatly rounded off no doubt as you put them: of course, for you learnt them from professors of rhetoric; â but how bald those very maxims, on the lips of the Stoics, when they talk about the potency of virtue, â virtue which they rate so highly that it can of itself, they say, confer happiness! Their meagre little syllogisms are mere pinâpricks; they may convince the intellect, but they cannot convert the heart, and the hearer goes away no better than he came. What they say is possibly true, and certainly important; but the way in which they say it is wrong; it is far too petty. |
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3. Cicero, On Duties, 1.64, 4.7 (2nd cent. BCE - 1st cent. BCE)
| 1.64. Sed illud odiosum est, quod in hac elatione et magnitudine animi facillime pertinacia et nimia cupiditas principatus innascitur. Ut enim apud Platonem est, omnem morem Lacedaemoniorum inflammatum esse cupiditate vincendi, sic, ut quisque animi magnitudine maxime excellet, ita maxime vult princeps omnium vel potius solus esse. Difficile autem est, cum praestare omnibus concupieris, servare aequitatem, quae est iustitiae maxime propria. Ex quo fit, ut neque disceptatione vinci se nec ullo publico ac legitimo iure patiantur, exsistuntque in re publica plerumque largitores et factiosi, ut opes quam maximas consequantur et sint vi potius superiores quam iustitia pares. Sed quo difficilius, hoc praeclarius; nullum enim est tempus, quod iustitia vacare debeat. | 1.64. But the mischief is that from this exaltation and greatness of spirit spring all too readily self-will and excessive lust for power. For just as Plato tells us that the whole national character of the Spartans was on fire with passion for victory, so, in the same way, the more notable a man is for his greatness of spirit, the more ambitious he is to be the foremost citizen, or, I should say rather, to be sole ruler. But when one begins to aspire to pre-eminence, it is difficult to preserve that spirit of fairness which is absolutely essential to justice. The result is that such men do not allow themselves to be constrained either by argument or by any public and lawful authority; but they only too often prove to be bribers and agitators in public life, seeking to obtain supreme power and to be superiors through force rather than equals through justice. But the greater the difficulty, the greater the glory; for no occasion arises that can excuse a man for being guilty of injustice. |
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4. Josephus Flavius, Jewish Antiquities, 10.124 (1st cent. CE - 1st cent. CE)
| 10.124. 6. But when the king had sent to call him privately, and inquired what he could say to him from God, which might be suitable to his present circumstances, and desired him to inform him of it, Jeremiah replied, that he had somewhat to say; but he said withal, he should not be believed, nor, if he admonished them, should be hearkened to; “for,” said he, “thy friends have determined to destroy me, as though I had been guilty of some wickedness; and where are now those men who deceived us, and said that the king of Babylon would not come and fight against us any more? but I am afraid now to speak the truth, lest thou shouldst condemn me to die.” |
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5. Josephus Flavius, Jewish War, 1.387 (1st cent. CE - 1st cent. CE)
| 1.387. However, the king resolved to expose himself to dangers: accordingly he sailed to Rhodes, where Caesar then abode, and came to him without his diadem, and in the habit and appearance of a private person, but in his behavior as a king. So he concealed nothing of the truth, but spoke thus before his face:— |
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6. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 8 (1st cent. CE - 1st cent. CE)
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7. New Testament, 1 Corinthians, 11.27 (1st cent. CE - 1st cent. CE)
| 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. |
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8. New Testament, 1 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE)
| 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; |
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9. New Testament, James, 2.10 (1st cent. CE - 1st cent. CE)
| 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. |
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10. New Testament, Hebrews, 2.15 (1st cent. CE - 1st cent. CE)
| 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. |
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11. New Testament, Mark, 3.4, 10.33, 14.64 (1st cent. CE - 1st cent. CE)
| 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. |
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12. New Testament, Matthew, 5.21, 26.66 (1st cent. CE - 1st cent. CE)
| 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 26.66. What do you think?"They answered, "He is worthy of death! |
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13. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
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14. Seneca The Younger, Letters, 108.13 (1st cent. CE - 1st cent. CE)
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15. Suetonius, Augustus, 54-56, 53 (1st cent. CE - 2nd cent. CE)
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16. Suetonius, Tiberius, 27, 26 (1st cent. CE - 2nd cent. CE)
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17. Suetonius, Vespasianus, 12 (1st cent. CE - 2nd cent. CE)
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18. Cassius Dio, Roman History, 71.35.4 (2nd cent. CE - 3rd cent. CE)
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19. Justin, Dialogue With Trypho, 17 (2nd cent. CE - 2nd cent. CE)
| 17. Justin: For other nations have not inflicted on us and on Christ this wrong to such an extent as you have, who in very deed are the authors of the wicked prejudice against the Just One, and us who hold by Him. For after that you had crucified Him, the only blameless and righteous Man - through whose stripes those who approach the Father by Him are healed- when you knew that He had risen from the dead and ascended to heaven, as the prophets foretold He would, you not only did not repent of the wickedness which you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up, and to publish those things which all they who knew us not speak against us. So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: 'By reason of you, My name is blasphemed among the Gentiles.' Isaiah 52:5 And: 'Woe unto their soul! Because they have devised an evil device against themselves, saying, Let us bind the righteous, for he is distasteful to us. Therefore they shall eat the fruit of their doings. Woe unto the wicked! evil shall be rendered to him according to the works of his hands.' And again, in other words: 'Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer's yoke: who say, Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!' Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God. For He appeared distasteful to you when He cried among you, 'It is written, My house is the house of prayer; but you have made it a den of thieves!' Matthew 21:13 He overthrew also the tables of the money-changers in the temple, and exclaimed, 'Woe unto you, Scribes and Pharisees, hypocrites! Because you pay tithe of mint and rue, but do not observe the love of God and justice. You whited sepulchres! Appearing beautiful outward, but are within full of dead men's bones.' And to the Scribes, 'Woe unto you, Scribes! For you have the keys, and you do not enter in yourselves, and them that are entering in you hinder; you blind guides!' |
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20. Lucian, Hermotimus, Or Sects, 85 (2nd cent. CE - 2nd cent. CE)
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21. Marcus Aurelius Emperor of Rome, Meditations, 1.7, 4.3-4.4, 6.44, 9.36-9.37 (2nd cent. CE - 2nd cent. CE)
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22. Pliny The Younger, Panegyric, 65.1-65.2 (2nd cent. CE - 2nd cent. CE)
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23. Diogenes Laertius, Lives of The Philosophers, 7.122 (3rd cent. CE - 3rd cent. CE)
| 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. |
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24. Arius Didymus, Fragments, None
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