1. Philodemus, De Oeconomia, 9.32-9.38, 23.3-23.5, 23.7-23.16, 23.19, 23.23-23.32 (2nd cent. BCE - 1st cent. BCE)
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2. Horace, Sermones, 2.6.28-2.6.31 (1st cent. BCE - 1st cent. BCE)
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3. New Testament, 1 Timothy, 1.1, 4.2, 5.17-5.18, 6.3-6.19 (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; 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 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. 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 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 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. |
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4. New Testament, 2 Timothy, 1.13, 2.19, 3.8 (1st cent. CE - 1st cent. CE)
| 1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 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. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. |
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5. New Testament, Titus, 2.8 (1st cent. CE - 1st cent. CE)
| 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. |
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6. Lucian, Demonax, 63 (2nd cent. CE - 2nd cent. CE)
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7. 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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8. Lucian, Nigrinus, 26, 25 (2nd cent. CE - 2nd cent. CE)
| 25. There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees. |
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9. Diogenes Laertius, Lives of The Philosophers, 7.188-7.189, 10.2, 10.10 (3rd cent. CE - 3rd cent. CE)
| 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. 10.2. For some time he stayed there and gathered disciples, but returned to Athens in the archonship of Anaxicrates. And for a while, it is said, he prosecuted his studies in common with the other philosophers, but afterwards put forward independent views by the foundation of the school called after him. He says himself that he first came into contact with philosophy at the age of fourteen. Apollodorus the Epicurean, in the first book of his Life of Epicurus, says that he turned to philosophy in disgust at the schoolmasters who could not tell him the meaning of chaos in Hesiod. According to Hermippus, however, he started as a schoolmaster, but on coming across the works of Democritus turned eagerly to philosophy. 10.10. his gratitude to his parents, his generosity to his brothers, his gentleness to his servants, as evidenced by the terms of his will and by the fact that they were members of the School, the most eminent of them being the aforesaid Mys; and in general, his benevolence to all mankind. His piety towards the gods and his affection for his country no words can describe. He carried deference to others to such excess that he did not even enter public life. He spent all his life in Greece, notwithstanding the calamities which had befallen her in that age; when he did once or twice take a trip to Ionia, it was to visit his friends there. Friends indeed came to him from all parts and lived with him in his garden. |
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