1. Hebrew Bible, Genesis, 2.24 (9th cent. BCE - 3rd cent. BCE)
| 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ | 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." |
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2. Theognis, Elegies, 146-148, 145 (6th cent. BCE - 5th cent. BCE)
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3. Diogenes Sinopensis, Letters, 44 (5th cent. BCE - 4th cent. BCE)
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4. Herodotus, Histories, 1.199 (5th cent. BCE - 5th cent. BCE)
| 1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . |
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5. Hippocrates, Letters, 17.8 (5th cent. BCE - 4th cent. BCE)
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6. Isocrates, To Demonicus, 27-28, 5, 9, 16 (5th cent. BCE - 4th cent. BCE)
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7. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
| 12e. Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro; |
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8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 22a. as were most versed in ancient lore about their early history, he discovered that neither he himself nor any other Greek knew anything at all, one might say, about such matters. And on one occasion, when he wished to draw them on to discourse on ancient history, he attempted to tell them the most ancient of our traditions, concerning Phoroneus, who was said to be the first man, and Niobe; and he went on to tell the legend about Deucalion and Pyrrha after the Flood, and how they survived it, and to give the geneology of their descendants; |
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9. Xenophon, On Household Management, 1.9-1.10, 1.12 (5th cent. BCE - 4th cent. BCE)
| 1.9. And the same will hold good of sheep, will it not? if a man loses through ignorance of sheep farming, his sheep too will not be wealth to him? I think not. It seems, then, that your view is this: what is profitable is wealth, what is harmful is not wealth. Quite so. 1.10. That is to say, the same things are wealth and not wealth, according as one understands or does not understand how to use them. A flute, for example, is wealth to one who is competent to play it, but to an incompetent person it is no better than useless stones. True—unless he sells it. 1.12. Yes, commented Socrates , provided he knows how to sell; but again, in case he sells it for something he doesn’t know how to use, even then the sale doesn’t convert it into wealth, according to you. You imply, Socrates , that even money isn’t wealth to one who doesn’t know how to use it. |
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10. Crates, Letters, 15 (4th cent. BCE - 3rd cent. BCE)
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11. Cicero, On The Ends of Good And Evil, 2.64, 2.91 (2nd cent. BCE - 1st cent. BCE)
| 2.64. cupiditates non Epicuri divisione finiebat, sed sua satietate. habebat tamen rationem rationem edd. ratione valitudinis: utebatur iis iis edd. his AR hys BE hijs NV exercitationibus, ut ad cenam et sitiens et esuriens veniret, eo cibo, qui et suavissimus esset et idem facillimus ad concoquendum, conoqquendum N coquendum BEV vino et ad voluptatem et ne noceret. cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. aberat omnis dolor, qui si adesset, nec molliter ferret et tamen medicis plus quam philosophis uteretur. color egregius, integra valitudo, summa gratia, vita denique conferta voluptatum confecta voluptatum V voluptatum conferta BE omnium varietate. 2.91. naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Certe, nisi voluptatem tanti aestimaretis. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Hoc est non modo cor non habere, sed ne palatum quidem. qui enim voluptatem ipsam voluptates ipsas Non. contemnunt, iis iis V eis Non. is A 1 his A 2 BER illis N licet dicere se acupenserem maenae non anteponere. qui enim ... anteponere Non. p. 550 cui vero in voluptate summum bonum est, huic omnia sensu, non ratione sunt iudicanda, eaque dicenda optima, quae sint sunt BE suavissima. | 2.64. Epicurus's classification of the desires meant nothing to him; he knew no limit but satiety. At the same time he was careful of his health: took sufficient exercise to come hungry and thirsty to table; ate what was at once most appetizing and most digestible; drank enough wine for pleasure and not too much for health. Nor did he forgo those other indulgences in the absence of which Epicurus declares that he cannot understand what Good is. Pain he never experienced at all; had it come to him, he would have borne it with fortitude, yet would have called in a doctor sooner than a philosopher. He had excellent health and a sound constitution. He was extremely popular. In short, his life was replete with pleasure of every variety. 2.91. He said that natural wealth is easily won, because nature is satisfied with little. Undoubtedly, â if only you Epicureans did not value pleasure so highly. As much pleasure, he says, is derived from the cheapest things as from the most costly. Dear me, his palate must be as dull as his wits. Persons who despise pleasure in itself are at liberty to say that they value a sturgeon no higher than a sprat; but a man whose chief good consists in pleasure is bound to judge everything by sensation, not by reason, and to call those things the best which are the pleasantest. |
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12. Cicero, On Duties, 1.22, 1.42-1.45, 1.47, 1.49, 2.69-2.71, 3.63 (2nd cent. BCE - 1st cent. BCE)
| 1.22. Sed quoniam, ut praeclare scriptum est a Platone, non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici, atque, ut placet Stoicis, quae in terris gigtur, ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent, in hoc naturam debemus ducem sequi, communes utilitates in medium afferre mutatione officiorum, dando accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem. 1.42. Deinceps, ut erat propositum, de beneficentia ae de liberalitate dicatur, qua quidem nihil est naturae hominis accommodatius, sed habet multas cautiones. Videndum est enim, primum ne obsit benignitas et iis ipsis, quibus benigne videbitur fieri et ceteris, deinde ne maior benignitas sit quam facultates, tum ut pro dignitate cuique tribuatur; id enim est iustitiae fundamentum, ad quam haec referenda sunt omnia. Nam et qui gratificantur cuipiam, quod obsit illi, cui prodesse velle videantur, non benefici neque liberales, sed perniciosi assentatores iudicandi sunt, et qui aliis nocent, ut in alios liberales sint, in eadem sunt iniustitia, ut si in suam rem aliena convertant. 1.43. Sunt autem multi, et quidem cupidi splendoris et gloriae, qui eripiunt aliis, quod aliis largiantur, iique arbitrantur se beneficos in suos amicos visum iri, si locupletent eos quacumque ratione. Id autem tantum abest ab officio, ut nihil magis officio possit esse contrarium. Videndum est igitur, ut ea liberalitate utamur, quae prosit amicis, noceat nemini. Quare L. Sullae, C. Caesaris pecuniarum translatio a iustis dominis ad alienos non debet liberalis videri; nihil est enim liberale, quod non idem iustum. 1.44. Alter locus erat cautionis, ne benignitas maior esset quam facultates, quod, qui benigniores volunt esse, quam res patitur, primum in eo peccant, quod iniuriosi sunt in proximos; quas enim copias his et suppeditari aequius est et relinqui, eas transferunt ad alienos. Inest autem in tali liberalitate cupiditas plerumque rapiendi et auferendi per iniuriam, ut ad largiendum suppetant copiae. Videre etiam licet plerosque non tam natura liberales quam quadam gloria ductos, ut benefici videantur, facere multa, quae proficisci ab ostentatione magis quam a voluntate videantur. Talis autem sinulatio vanitati est coniunctior quam aut liberalitati aut honestati. 1.45. Tertium est propositum, ut in beneficentia dilectus esset dignitatis; in quo et mores eius erunt spectandi, in quem beneficium conferetur, et animus erga nos et communitas ac societas vitae et ad nostras utilitates officia ante collata; quae ut concurrant omnia, optabile est; si minus, plures causae maioresque ponderis plus habebunt. 1.47. De benivolentia autem, quam quisque habeat erga nos, primum illud est in officio, ut ei plurimum tribuamus, a quo plurimum diligamur, sed benivolentiam non adulescentulorum more ardore quodam amoris, sed stabilitate potius et constantia iudicemus. Sin erunt merita, ut non ineunda, sed referenda sit gratia, maior quaedam cura adhibenda est; nullum enim officium referenda gratia magis necessarium est. 1.49. Acceptorum autem beneficiorum sunt dilectus habendi, nec dubium, quin maximo cuique plurimum debeatur. In quo tamen in primis, quo quisque animo, studio, benivolentia fecerit, ponderandum est. Multi enim faciunt multa temeritate quadam sine iudicio vel morbo in omnes vel repentino quodam quasi vento impetu animi incitati; quae beneficia aeque magna non sunt habenda atque ea, quae iudicio, considerate constanterque delata sunt. Sed in collocando beneficio et in referenda gratia, si cetera paria sunt, hoc maxime officii est, ut quisque maxime opis indigeat, ita ei potissimum opitulari; quod contra fit a plerisque; a quo enim plurimum sperant, etiamsi ille iis non eget, tamen ei potissimum inserviunt. 2.69. Sed cum in hominibus iuvandis aut mores spectari aut fortuna soleat, dictu quidem est proclive, itaque volgo loquuntur, se in beneficiis collocandis mores hominum, non fortunam sequi. Honesta oratio est; sed quis est tandem, qui inopis et optimi viri causae non anteponat in opera danda gratiam fortunati et potentis? a quo enim expeditior et celerior remuneratio fore videtur, in eum fere est voluntas nostra propensior. Sed animadvertendum est diligentius, quae natura rerum sit. Nimirum enim inops ille, si bonus est vir, etiamsi referre gratiam non potest, habere certe potest. Commode autem, quicumque dixit, pecuniam qui habeat, non reddidisse, qui reddiderit, non habere, gratiam autem et, qui rettulerit, habere et, qui habeat, rettulisse. At qui se locupletes, honoratos, beatos putant, ii ne obligari quidem beneficio volunt; quin etiam beneficium se dedisse arbitrantur, cum ipsi quamvis magnum aliquod acceperint, atque etiam a se aut postulari aut exspectari aliquid suspicantur, patrocinio vero se usos aut clientes appellari mortis instar putant. 2.70. At vero ille tenuis, cum, quicquid factum sit, se spectatum, non fortunam putet, non modo illi, qui est meritus, sed etiam illis, a quibus exspectat (eget enim multis), gratum se videri studet neque vero verbis auget suum munus, si quo forte fungitur, sed etiam extenuat. Videndumque illud est, quod, si opulentum fortunatumque defenderis, in uno illo aut, si forte, in liberis eius manet gratia; sin autem inopem, probum tamen et modestum, omnes non improbi humiles, quae magna in populo multitudo est, praesidium sibi paratum vident. 2.71. Quam ob rem melius apud bonos quam apud fortunatos beneficium collocari puto. Danda omnino opera est, ut omni generi satis facere possimus; sed si res in contentionem veniet, nimirum Themistocles est auctor adhibendus; qui cum consuleretur, utrum bono viro pauperi an minus probato diviti filiam collocaret: Ego vero, inquit, malo virum, qui pecunia egeat, quam pecuniam, quae viro. Sed corrupti mores depravatique sunt admiratione divitiarum; quarum magnitudo quid ad unum quemque nostrum pertinet? Illum fortasse adiuvat, qui habet. Ne id quidem semper; sed fac iuvare; utentior sane sit, honestior vero quo modo? Quodsi etiam bonus erit vir, ne impediant divitiae, quo minus iuvetur, modo ne adiuvent, sitque omne iudicium, non quam locuples, sed qualis quisque sit! Extremum autem praeceptum in beneficiis operaque danda, ne quid contra aequitatem contendas, ne quid pro iniuria; fundamentum enim est perpetuae commendationis et famae iustitia, sine qua nihil potest esse laudabile. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. | 1.22. But since, as Plato has admirably expressed it, we are not born for ourselves alone, but our country claims a share of our being, and our friends a share; and since, as the Stoics hold, everything that the earth produces is created for man's use; and as men, too, are born for the sake of men, that they may be able mutually to help one another; in this direction we ought to follow Nature as our guide, to contribute to the general good by an interchange of acts of kindness, by giving and receiving, and thus by our skill, our industry, and our talents to cement human society more closely together, man to man. 1.42. Next in order, as outlined above, let us speak of kindness and generosity. Nothing appeals more to the best in human nature than this, but it calls for the exercise of caution in many particulars; we must, in the first place, see to it that our act of kindness shall not prove an injury either to the object of our beneficence or to others; in the second place, that it shall not be beyond our means; and finally, that it shall be proportioned to the worthiness of the recipient; for this is the corner-stone of justice; and by the standard of justice all acts of kindness must be measured. For those who confer a harmful favour upon someone whom they seemingly wish to help are to be accounted not generous benefactors but dangerous sycophants; and likewise those who injure one man, in order to be generous to another, are guilty of the same injustice as if they diverted to their own accounts the property of their neighbours. 1.43. Now, there are many â and especially those who are ambitious for eminence and glory â who rob one to enrich another; and they expect to be thought generous towards their friends, if they put them in the way of getting rich, no matter by what means. Such conduct, however, is so remote from moral duty that nothing can be more completely opposed to duty. We must, therefore, take care to indulge only in such liberality as will help our friends and hurt no one. The conveyance of property by Lucius Sulla and Gaius Caesar from its rightful owners to the hands of strangers should, for that reason, not be regarded as generosity; for nothing is generous if it is not at the same time just. 1.44. The second point for the exercise of caution was that our beneficence should not exceed our means; for those who wish to be more open-handed than their circumstances permit are guilty of two faults: first they do wrong to their next of kin; for they transfer to strangers property which would more justly be placed at their service or bequeathed to them. And second, such generosity too often engenders a passion for plundering and misappropriating property, in order to supply the means for making large gifts. We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to make a show of being open-handed. Such a pose is nearer akin to hypocrisy than to generosity or moral goodness. 1.45. The third rule laid down was that in acts of kindness we should weigh with discrimination the worthiness of the object of our benevolence; we should take into consideration his moral character, his attitude toward us, the intimacy of his relation to us, and our common social ties, as well as the services he has hitherto rendered in our interest. It is to be desired that all these considerations should be combined in the same person; if they are not, then the more numerous and the more important considerations must have the greater weight. 1.47. But as to the affection which anyone may have for us, it is the first demand of duty that we do most for him who loves us most; but we should measure affection, not like youngsters, by the ardour of its passion, but rather by its strength and constancy. But if there shall be obligations already incurred, so that kindness is not to begin with us, but to be requited, still greater diligence, it seems, is called for; for no duty is more imperative that that of proving one's gratitude. 1.49. Furthermore, we must make some discrimination between favours received; for, as a matter of course the greater the favour, the greater is the obligation. But in deciding this we must above all give due weight to the spirit, the devotion, the affection that prompted the favour. For many people often do favours impulsively for everybody without discrimination, prompted by a morbid sort of benevolence or by a sudden impulse of the heart, shifting the wind. Such acts of generosity are not to be so highly esteemed as those which are performed with judgment, deliberation, and mature consideration. But in bestowing a kindness, as well as in making a requital, the first rule of duty requires us â other things being equal â to lend assistance preferably to people in proportion to their individual need. Most people adopt the contrary course: they put themselves most eagerly at the service of the one from whom they hope to receive the greatest favours even though he has no need of their help. 2.69. Now in rendering helpful service to people, we usually consider either their character or their circumstances. And so it is an easy remark, and one commonly made, to say that in investing kindnesses we look not to people's outward circumstances, but to their character. The phrase is admirable! But who is there, pray, that does not in performing a service set the favour of a rich and influential man above the cause of a poor, though most worthy, person? For, as a rule, our will is more inclined to the one from whom we expect a prompter and speedier return. But we should observe more carefully how the matter really stands: the poor man of whom we spoke cannot return a favour in kind, of course, but if he is a good man he can do it at least in thankfulness of heart. As someone has happily said, "A man has not repaid money, if he still has it; if he has repaid it, he has ceased to have it. But a man still has the sense of favour, if he has returned the favour; and if he has the sense of the favour, he has repaid it." On the other hand, they who consider themselves wealthy, honoured, the favourites of fortune, do not wish even to be put under obligations by our kind services. Why, they actually think that they have conferred a favour by accepting one, however great; and they even suspect that a claim is thereby set up against them or that something is expected in return. Nay more, it is bitter as death to them to have accepted a patron or to be called clients. 2.70. Your man of slender means, on the other hand, feels that whatever is done for him is done out of regard for himself and not for his outward circumstances. Hence he strives to show himself grateful not only to the one who has obliged him in the past but also to those from whom he expects similar favours in the future â and he needs the help of many; and his own service, if he happens to render any in return, he does not exaggerate, but he actually depreciates it. This fact, furthermore, should not be overlooked â that, if one defends a wealthy favourite of fortune, the favour does not extend further than to the man himself or, possibly, to his children. But, if one defends a man who is poor but honest and upright, all the lowly who are not dishonest â and there is a large proportion of that sort among the people â look upon such an advocate as a tower of defence raised up for them. 2.71. I think, therefore, that kindness to the good is a better investment than kindness to the favourites of fortune. We must, of course, put forth every effort to oblige all sorts and conditions of men, if we can. But if it comes to a conflict of duty on this point, we must, I should say, follow the advice of Themistocles: when someone asked his advice whether he should give his daughter in marriage to a man who was poor but honest or to one who was rich but less esteemed, he said: "For my part, I prefer a man without money to money without a man." But the moral sense of toâday is demoralized and depraved by our worship of wealth. of what concern to any one of us is the size of another man's fortune? It is, perhaps, an advantage to its possessor; but not always even that. But suppose it is; he may, to be sure, have more money to spend; but how is he any the better man for that? Still, if he is a good man, as well as a rich one, let not his riches be a hindrance to his being aided, if only they are not the motive to it; but in conferring favours our decision should depend entirely upon a man's character, not on his wealth. The supreme rule, then, in the matter of kindnesses to be rendered by personal service is never to take up a case in opposition to the right nor in defence of the wrong. For the foundation of enduring reputation and fame is justice, and without justice there can be nothing worthy of praise. 3.63. Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. |
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13. Philodemus, De Oeconomia, 23.6, 23.19 (2nd cent. BCE - 1st cent. BCE)
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14. Septuagint, Ecclesiasticus (Siracides), 14.5, 27.8, 40.13 (2nd cent. BCE - 2nd cent. BCE)
| 14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 27.8. If you pursue justice, you will attain it and wear it as a glorious robe. 40.13. The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain. |
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15. Septuagint, Wisdom of Solomon, 7.6 (2nd cent. BCE - 1st cent. BCE)
| 7.6. there is for all mankind one entrance into life, and a common departure. |
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16. Septuagint, 3 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE)
| 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs. |
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17. Demetrius, Style, 232 (1st cent. BCE
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18. Horace, Ars Poetica, 170 (1st cent. BCE - 1st cent. BCE)
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19. Horace, Sermones, 1.1, 2.3.108-2.3.110, 2.3.151 (1st cent. BCE - 1st cent. BCE)
| 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; |
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20. Philo of Alexandria, On The Life of Abraham, 208 (1st cent. BCE - 1st cent. CE)
| 208. This is enough to say about the piety of the man, though there is a vast abundance of other things which might be brought forward in praise of it. We must also investigate his skill and wisdom as displayed towards his fellow men; for it belongs to the same character to be pious towards God and affectionate towards man; and both these qualities, of holiness towards God and justice towards man, are commonly seen in the same individual. Now it would take a long time to go through all the instances and actions which form this; but it is not out of place to record two or three. |
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21. Philo of Alexandria, On The Posterity of Cain, 133 (1st cent. BCE - 1st cent. CE)
| 133. Here who can help wondering at the minute accuracy of the lawgiver as to every particular? He calls Rebekkah a maiden, and a very beautiful maiden, because the nature of virtue is unmixed and free from guile, and unpolluted, and the only thing in all creation which is both beautiful and good; from which arose the Stoic doctrine, that the only thing that was beautiful was the good. XL. |
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22. Philo of Alexandria, On Curses, 135 (1st cent. BCE - 1st cent. CE)
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23. Philo of Alexandria, On The Special Laws, 2.63 (1st cent. BCE - 1st cent. CE)
| 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. |
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24. Philo of Alexandria, On The Life of Moses, 2.45, 2.70 (1st cent. BCE - 1st cent. CE)
| 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.70. For, having gone up into the loftiest and most sacred mountain in that district in accordance with the divine commands, a mountain which was very difficult of access and very hard to ascend, he is said to have remained there all that time without eating any of that food even which is necessary for life; and, as I said before, he descended again forty days afterwards, being much more beautiful in his face than when he went up, so that those who saw him wondered and were amazed, and could no longer endure to look upon him with their eyes, inasmuch as his countece shone like the light of the sun. |
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25. Philo of Alexandria, That The Worse Attacks The Better, 72 (1st cent. BCE - 1st cent. CE)
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26. Clement of Rome, 1 Clement, 20.10, 21.1 (1st cent. CE - 1st cent. CE)
| 20.10. ἀνέμων σταθμοὶ κατὰ τὸν ἴδιον καιρὸν τὴν λειτουργίαν αὐτῶν ἀπροσκόπως ἐπιτελοῦσιν: ἀέναοί τε πηγαί, πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι, δίχα ἐλλείψεως παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς: τά τε ἐλάχιστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ καὶ εἰρήνῃ ποιοῦνται. 21.1. Ὁρᾶτε, ἀγαπητοί, μὴ αἱ εὐεργεσίαι αὐτοῦ αἱ πολλαὶ γένωνται εἰς κρίμα A(C) read kri/ma pa=sin h(mi=n. ἡμῖν, ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ̓ ὁμονοίας. | |
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27. Dio Chrysostom, Orations, 4.100, 17.6, 34.4 (1st cent. CE
| 17.6. We know, for instance, that inflamed parts of the body do not yield at once to the first fomentation, but that if the treatment is continued, the swelling is softened and relief is given. So in a like manner we must be well content if we are able to assuage the inflammation in the souls of the many by the unceasing use of the word of reason. So I maintain in regard to covetousness too, that all men do know it is neither expedient nor honourable, but the cause of the greatest evils; and that in spite of all this, not one man refrains from it or is willing to have equality of possessions with his neighbour. 34.4. Then in what expectation and with what purpose has a man of my stamp come before you at such a crisis? For such a step savours of real madness. I am here because there is nothing which I myself require of you, while on the contrary I have been much concerned to be of service to you. If, then, you refuse to bear with me, clearly it will be your loss and not my own. Yet is it not fitting, if you believe that I am really mad, that you should for that very reason listen to me? For you must not think that eagles and falcons foretell to mankind what is required of them and that the counsel derived from such creatures is trustworthy because of its spontaneity and its divine inspiration, while refusing to believe that a man who has come, as I have come, having no connection with you from any point of view, has come by divine guidance to address and counsel you. |
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28. Epictetus, Discourses, 1.4.3, 1.8.7, 3.22.10, 3.22.13, 3.22.20, 3.24.64, 4.4.6, 4.5.30 (1st cent. CE - 2nd cent. CE)
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29. Ignatius, To The Magnesians, 8.1, 9.1 (1st cent. CE - 2nd cent. CE)
| 8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- |
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30. Musonius Rufus, Fragments, 6, 11 (1st cent. CE - 1st cent. CE)
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31. New Testament, 1 Peter, 2.1, 3.8, 4.3, 4.15 (1st cent. CE - 1st cent. CE)
| 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. |
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32. New Testament, 1 Corinthians, 3.4-3.7, 5.10-5.11, 6.9-6.10, 6.16, 8.1, 9.9, 11.5-11.16, 12.13, 13.13, 15.35-15.49 (1st cent. CE - 1st cent. CE)
| 3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 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. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. |
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33. New Testament, 1 Thessalonians, 1.5, 4.17, 5.8, 5.12-5.17 (1st cent. CE - 1st cent. CE)
| 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.16. Rejoice always. 5.17. Pray without ceasing. |
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34. New Testament, 1 Timothy, 1.1, 1.3-1.4, 1.7-1.20, 2.1-2.15, 3.1-3.7, 3.12, 4.1-4.16, 5.1-5.23, 6.1-6.3, 6.5-6.21 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 1.8. But we know that the law is good, if a man uses it lawfully 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 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; 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 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; 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 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; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 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?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.6. If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.9. This saying is faithful and worthy of all acceptance. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.14. Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. 5.1. Don't rebuke an older man, but exhort him as a father; the younger men as brothers; 5.2. the elder women as mothers; the younger as sisters, in all purity. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan. 5.16. If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. 5.20. Those who sin, reprove in the sight of all, that the rest also may be in fear. 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 5.22. Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 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. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen. |
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35. New Testament, 2 Peter, 1.5-1.7, 2.10 (1st cent. CE - 1st cent. CE)
| 1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love. 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; |
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36. New Testament, 2 Corinthians, 6.6-6.7, 9.7-9.8, 12.20-12.21 (1st cent. CE - 1st cent. CE)
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37. New Testament, 2 Thessalonians, 3.1 (1st cent. CE - 1st cent. CE)
| 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you; |
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38. New Testament, 2 Timothy, 1.1, 1.6-1.9, 1.11, 1.13-1.14, 1.18, 2.1-2.3, 2.8, 2.11-2.26, 3.1-3.10, 3.13-3.17, 4.1-4.8, 4.13, 4.15, 4.18-4.19, 4.21 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 1.6. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God 1.9. who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal 1.11. For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles. 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. 1.18. (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well. 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. 2.8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel 2.11. This saying is faithful: For if we died with him, We will also live with him. 2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 2.13. If we are faithless, He remains faithful. He can't deny himself. 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.16. But shun empty chatter, for they will proceed further in ungodliness 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness. 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 2.26. and they may recover themselves out of the devil's snare, having been taken captive by him to his will. 3.1. But know this, that in the last days, grievous times will come. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 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. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness 3.17. that the man of God may be complete, thoroughly equipped for every good work. 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: 4.2. preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. 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; 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. 4.6. For I am already being offered, and the time of my departure has come. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing. 4.13. Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments. 4.15. of whom you also must beware; for he greatly opposed our words. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. 4.19. Greet Prisca and Aquila, and the house of Onesiphorus. 4.21. Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers. |
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39. New Testament, Acts, 13.6, 14.17, 20.38 (1st cent. CE - 2nd cent. CE)
| 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship. |
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40. New Testament, Apocalypse, 9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)
| 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
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41. New Testament, James, 2.1, 2.13 (1st cent. CE - 1st cent. CE)
| 2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. |
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42. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE)
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43. New Testament, Colossians, 1.21-1.22, 3.1-3.8, 3.11-3.17 (1st cent. CE - 1st cent. CE)
| 1.21. You, being in past times alienated and enemies in your mind in your evil works 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 3.7. You also once walked in those, when you lived in them; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him. |
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44. New Testament, Ephesians, 2.11-2.22, 4.2-4.3, 4.31-4.32, 5.2-5.5, 5.8-5.9, 5.25 (1st cent. CE - 1st cent. CE)
| 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.31. Let all bitterness, wrath, anger, outcry, and slander, be put away from you, with all malice. 4.32. And be kind to one another, tenderhearted, forgiving each other, just as God also in Christ forgave you. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; |
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45. New Testament, Galatians, 1.4, 2.2, 2.16, 3.28, 5.19-5.23 (1st cent. CE - 1st cent. CE)
| 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 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. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. |
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46. New Testament, Hebrews, 7.26, 13.5 (1st cent. CE - 1st cent. CE)
| 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you. |
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47. New Testament, Romans, 1.29-1.32, 2.3, 3.2, 3.27-3.28, 4.1-4.4, 6.17-6.19, 8.3, 11.2, 12.16, 13.13 (1st cent. CE - 1st cent. CE)
| 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. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 12.16. Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. |
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48. New Testament, Titus, 1.2, 1.6-1.16, 2.1-2.14, 3.1-3.14 (1st cent. CE - 1st cent. CE)
| 1.2. in hope of eternal life, which God, who can't lie, promised before eternal times; 1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 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. 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 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. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.1. Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work 3.2. to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; 3.9. but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned. 3.12. When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. 3.13. Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them. 3.14. Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful. |
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49. New Testament, John, 10.33 (1st cent. CE - 1st cent. CE)
| 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. |
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50. New Testament, Luke, 5.21, 6.24, 9.3, 10.4-10.7, 12.10, 12.16-12.21, 12.28, 12.32-12.34, 16.1-16.3, 18.11 (1st cent. CE - 1st cent. CE)
| 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 6.24. But woe to you who are rich! For you have received your consolation. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. |
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51. New Testament, Mark, 2.5, 3.28, 3.30, 6.8-6.9, 7.21-7.22, 14.63 (1st cent. CE - 1st cent. CE)
| 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.30. -- because they said, "He has an unclean spirit. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? |
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52. New Testament, Matthew, 5.3-5.12, 8.34, 9.3, 10.1, 12.31, 15.19, 25.3, 27.39 (1st cent. CE - 1st cent. CE)
| 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 25.3. Those who were foolish, when they took their lamps, took no oil with them 27.39. Those who passed by blasphemed him, wagging their heads |
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53. Plutarch, Comparison of Aristides And Cato, 4.4 (1st cent. CE - 2nd cent. CE)
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54. Plutarch, On Love of Wealth, None (1st cent. CE - 2nd cent. CE)
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55. Polycarp of Smyrna, Letter To The Philippians, 2.2 (1st cent. CE - 2nd cent. CE)
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56. Quintilian, Institutes of Oratory, 8.5.30-8.5.32 (1st cent. CE - 1st cent. CE)
| 8.5.30. To this must be added the fact that those who devote themselves solely to the production of reflexions cannot avoid giving utterance to many that are trivial, late or foolish. For their mere number will so embarrass their author that selection will be impossible. Consequently it is will often find that such persons will produce a division or an argument as if it were an epigram, the only qualification necessary being that it should come toward the close of the period and be impressively delivered. 8.5.31. " killed your wife, though you were an adulterer yourself. I should loathe you even if you had only divorced her." Here we have a division. "Do you wish me to prove that a love-philtre is a poison? The man would still be living, if he had not drunk it." This is an argument. There are, moreover, a number of speakers who the merely deliver many such epigrams, but utter everything as if it were an epigram. 8.5.32. Against these persons, on the other hand, must be set those who shun and dread all ornament of this kind, approving nothing that is not plain, humble and effortless, with the result that by their reluctance to climb for fear of falling they succeed merely in maintaining a perpetual flatness. What sin is there in a good epigram? Does it not help our case, or move the judge, or commend the speaker to his audience? |
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57. Seneca The Younger, De Beneficiis, 1.2.3, 3.18, 7.8.3 (1st cent. CE - 1st cent. CE)
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58. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 22.4-22.5, 23.5, 24.2-24.3 (1st cent. CE - 1st cent. CE)
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59. Seneca The Younger, Letters, 6.5-6.6, 15.5, 18.9-18.11, 20.13, 94.1, 94.29, 94.40, 94.43, 94.47, 95.1, 102.23-102.25 (1st cent. CE - 1st cent. CE)
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60. Anon., Acts of Thomas, 56 (2nd cent. CE - 3rd cent. CE)
| 56. And he took me unto another pit, and I stooped and looked and saw mire and worms welling up, and souls wallowing there, and a great gnashing of teeth was heard thence from them. And that man said unto me: These are the souls of women which forsook their husbands and committed adultery with others, and are brought into this torment. Another pit he showed me whereinto I stooped and looked and saw souls hanging, some by the tongue, some by the hair, some by the hands, and some head downward by the feet, and tormented (smoked) with smoke and brimstone; concerning whom that man that was with me answered me: The souls which are hanged by the tongue are slanderers, that uttered Lying and shameful words, and were not ashamed, and they that are hanged by the hair are unblushing ones which had no modesty and went about in the world bareheaded; and they that are hanged by the hands, these are they that took away and stole other men's goods, and never gave aught to the needy nor helped the afflicted, but did so, desiring to take all, and had no thought at all of justice or of the law; and they that hang upside down by the feet, these are they that lightly and readily ran in evil ways and disorderly paths, not visiting the sick nor escorting them that depart this life, and therefore each and every soul receiveth that which was done by it. (Syr. omits almost the whole section.) |
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61. Clement of Alexandria, Miscellanies, 2.11.48 (2nd cent. CE - 3rd cent. CE)
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62. Hermas, Mandates, 8.3 (2nd cent. CE - 2nd cent. CE)
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63. Hermas, Similitudes, 8.9.1, 9.22.1-9.22.3 (2nd cent. CE - 2nd cent. CE)
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64. Lucian, Demonax, 63 (2nd cent. CE - 2nd cent. CE)
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65. Lucian, The Runaways, 14 (2nd cent. CE - 2nd cent. CE)
| 14. The externals of philosophy, as you know, are easily aped: it is a simple matter to assume the cloak and wallet, walk with a stick, and bawl, and bark, and bray, against all corners. They know that they are safe; their cloth protects them. Liberty is thus within their grasp: no need to ask their master's leave; should he attempt to reclaim them, their sticks are at his service. No more short commons for them now, no more of crusts whose dryness is mitigated only by herbs or salt fish: they have choice of meats, drink the best of wines, and take money where they will, shearing the sheep, as they call it when they levy contributions, in the certainty that many will give, from respect to their garb or fear of their tongues. |
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66. Lucian, The Ship, Or The Wishes, 41 (2nd cent. CE - 2nd cent. CE)
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67. Lucian, Nigrinus, 25-26, 7, 1 (2nd cent. CE - 2nd cent. CE)
| 1. Fr. What a haughty and dignified Lucian returns to us from his journey! He will not vouchsafe us a glance; he stands aloof, and will hold no further communion with us. Altogether a supercilious Lucian! The change is sudden. Might one inquire the cause of this altered demeanour?Luc. ’Tis the work of Fortune.Fr. of Fortune!Luc. As an incidental result of my journey, you see in me a happy man; ‘thrice blest,’ as the tragedians have it.Fr. Dear me. What, in this short time?Luc. Even so.Fr. But what does it all mean? What is the secret of your elation? I decline to rejoice with you in this abridged fashion; I must have details. Tell me all about it.Luc. What should you think, if I told you that I had exchanged servitude for freedom; poverty for true wealth; folly and presumption for good sense? |
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68. Lucian, Philosophies For Sale, 11 (2nd cent. CE - 2nd cent. CE)
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69. Pliny The Younger, Letters, 2.6.6 (2nd cent. CE - 2nd cent. CE)
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70. Pliny The Younger, Letters, 2.6.6 (2nd cent. CE - 2nd cent. CE)
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71. Arnobius, Against The Gentiles, 5.17 (3rd cent. CE - 4th cent. CE)
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72. Diogenes Laertius, Lives of The Philosophers, 1.59, 6.50, 6.56, 6.103-6.105, 7.101, 7.188-7.189, 10.11, 10.130-10.131 (3rd cent. CE - 3rd cent. CE)
| 1.59. He used to say that those who had influence with tyrants were like the pebbles employed in calculations; for, as each of the pebbles represented now a large and now a small number, so the tyrants would treat each one of those about them at one time as great and famous, at another as of no account. On being asked why he had not framed any law against parricide, he replied that he hoped it was unnecessary. Asked how crime could most effectually be diminished, he replied, If it caused as much resentment in those who are not its victims as in those who are, adding, Wealth breeds satiety, satiety outrage. He required the Athenians to adopt a lunar month. He prohibited Thespis from performing tragedies on the ground that fiction was pernicious. 6.50. On being asked by a tyrant what bronze is best for a statue, he replied, That of which Harmodius and Aristogiton were moulded. Asked how Dionysius treated his friends, Like purses, he replied; so long as they are full, he hangs them up, and, when they are empty, he throws them away. Some one lately wed had set up on his door the notice:The son of Zeus, victorious Heracles,Dwells here; let nothing evil enter in.To which Diogenes added After war, alliance. The love of money he declared to be mother-city of all evils. Seeing a spendthrift eating olives in a tavern, he said, If you had breakfasted in this fashion, you would not so be dining. 6.56. Being asked if the wise eat cakes, Yes, he said, cakes of all kinds, just like other men. Being asked why people give to beggars but not to philosophers, he said, Because they think they may one day be lame or blind, but never expect that they will turn to philosophy. He was begging of a miserly man who was slow to respond; so he said, My friend, it's for food that I'm asking, not for funeral expenses. Being reproached one day for having falsified the currency, he said, That was the time when I was such as you are now; but such as I am now, you will never be. To another who reproached him for the same offence he made a more scurrilous repartee. 6.103. Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 6.105. They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates. 7.101. And they say that only the morally beautiful is good. So Hecato in his treatise On Goods, book iii., and Chrysippus in his work On the Morally Beautiful. They hold, that is, that virtue and whatever partakes of virtue consists in this: which is equivalent to saying that all that is good is beautiful, or that the term good has equal force with the term beautiful, which comes to the same thing. Since a thing is good, it is beautiful; now it is beautiful, therefore it is good. They hold that all goods are equal and that all good is desirable in the highest degree and admits of no lowering or heightening of intensity. of things that are, some, they say, are good, some are evil, and some neither good nor evil (that is, morally indifferent). 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words: 7.189. And yet what reason is there that he should provide a living? For if it be to support life, life itself is after all a thing indifferent. If it be for pleasure, pleasure too is a thing indifferent. While if it be for virtue, virtue in itself is sufficient to constitute happiness. The modes of getting a livelihood are also ludicrous, as e.g. maintece by a king; for he will have to be humoured: or by friends; for friendship will then be purchasable for money: or living by wisdom; for so wisdom will become mercenary. These are the objections urged against him. 10.11. This is stated by Apollodorus, who also says that he purchased the garden for eighty minae; and to the same effect Diocles in the third book of his Epitome speaks of them as living a very simple and frugal life; at all events they were content with half a pint of thin wine and were, for the rest, thorough-going water-drinkers. He further says that Epicurus did not think it right that their property should be held in common, as required by the maxim of Pythagoras about the goods of friends; such a practice in his opinion implied mistrust, and without confidence there is no friendship. In his correspondence he himself mentions that he was content with plain bread and water. And again: Send me a little pot of cheese, that, when I like, I may fare sumptuously. Such was the man who laid down that pleasure was the end of life. And here is the epigram in which Athenaeus eulogizes him: 10.130. It is, however, by measuring one against another, and by looking at the conveniences and inconveniences, that all these matters must be judged. Sometimes we treat the good as an evil, and the evil, on the contrary, as a good. Again, we regard independence of outward things as a great good, not so as in all cases to use little, but so as to be contented with little if we have not much, being honestly persuaded that they have the sweetest enjoyment of luxury who stand least in need of it, and that whatever is natural is easily procured and only the vain and worthless hard to win. Plain fare gives as much pleasure as a costly diet, when once the pain of want has been removed 10.131. while bread and water confer the highest possible pleasure when they are brought to hungry lips. To habituate one's self, therefore, to simple and inexpensive diet supplies all that is needful for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better condition when we approach at intervals a costly fare and renders us fearless of fortune.When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. |
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73. Gregory of Nazianzus, Letters, 51.5 (4th cent. CE - 4th cent. CE)
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74. Gregory of Nazianzus, Letters, 51.5 (4th cent. CE - 4th cent. CE)
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75. Epicurus, Vatican Sayings, 33, 44, 67, 25
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76. Epicurus, Kuriai Doxai, 15
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77. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 62, 110
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