1. Homer, Odyssey, 11.582 (8th cent. BCE - 7th cent. BCE)
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2. Isocrates, Orations, 4.8, 9.8-9.11 (5th cent. BCE - 4th cent. BCE)
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3. Plato, Cratylus, 391c, 384c (5th cent. BCE - 4th cent. BCE)
| 384c. Hermogenes. For my part, Socrates, I have often talked with Cratylus and many others |
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4. Plato, Greater Hippias, 281b (5th cent. BCE - 4th cent. BCE)
| 281b. So I have often gone as envoy to other states, but most often and concerning the most numerous and important matters to Lacedaemon . For that reason, then, since you ask me, I do not often come to this neighborhood. Soc. That’s what it is, Hippias, to be a truly wise and perfect man! For you are both in your private capacity able to earn much money from the young |
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5. Plato, Sophist, 231d (5th cent. BCE - 4th cent. BCE)
| 231d. the number of forms in which the sophist has appeared to us. First, I believe, he was found to be a paid hunter after the young and wealthy. Theaet. Yes. Str. And secondly a kind of merchant in articles of knowledge for the soul. Theaet. Certainly. Str. And thirdly did he not turn up as a retailer of these same articles of knowledge? Theaet. Yes, and fourthly we found he was a seller of his own productions of knowledge. Str. Your memory is good; but I will try to recall the fifth case myself. He was an athlete |
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6. Plato, Symposium, 175e (5th cent. BCE - 4th cent. BCE)
| 175e. I look to be filled with excellent wisdom drawn in abundance out of you. My own is but meagre, as disputable as a dream; but yours is bright and expansive, as the other day we saw it shining forth from your youth, strong and splendid, in the eyes of more than thirty thousand Greeks. |
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7. Xenophon, Memoirs, 2.1.24, 2.1.30 (5th cent. BCE - 4th cent. BCE)
| 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. |
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8. Diodorus Siculus, Historical Library, 12.53.2-12.53.5 (1st cent. BCE - 1st cent. BCE)
| 12.53.2. The leader of the embassy was Gorgias the rhetorician, who in eloquence far surpassed all his contemporaries. He was the first man to devise rules of rhetoric and so far excelled all other men in the instruction offered by sophists that he received from his pupils a fee of one hundred minas. 12.53.3. Now when Gorgias had arrived in Athens and been introduced to the people in assembly, he discoursed to them upon the subject of the alliance, and by the novelty of his speech he filled the Athenians, who are by nature clever and fond of dialectic, with wonder. 12.53.4. For he was the first to use the rather unusual and carefully devised structures of space, such as antithesis, sentences with equal members or balanced clauses or similar endings, and the like, all of which at that time was enthusiastically received because the advice was exotic, but is now looked upon as laboured and to be ridiculed when employed too frequently and tediously. 12.53.5. In the end he won the Athenians over to an alliance with the Leontines, and after having been admired in Athens for his rhetorical skill he made his return to Leontini. |
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9. Philo of Alexandria, On The Posterity of Cain, 53, 101 (1st cent. BCE - 1st cent. CE)
| 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable-- |
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10. Philo of Alexandria, That The Worse Attacks The Better, 1 (1st cent. BCE - 1st cent. CE)
| 1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest. |
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11. Anon., Didache, 11.3 (1st cent. CE - 2nd cent. CE)
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12. New Testament, 1 Corinthians, 9.9, 9.12 (1st cent. CE - 1st cent. CE)
| 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 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. |
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13. New Testament, 1 Thessalonians, 2.9 (1st cent. CE - 1st cent. CE)
| 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. |
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14. New Testament, 1 Timothy, 3.3, 5.17-5.18 (1st cent. CE - 1st cent. CE)
| 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 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. |
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15. New Testament, 2 Corinthians, 2.17, 11.4-11.5 (1st cent. CE - 1st cent. CE)
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16. New Testament, 2 Thessalonians, 3.7-3.8 (1st cent. CE - 1st cent. CE)
| 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; |
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17. New Testament, Acts, 18.3 (1st cent. CE - 2nd cent. CE)
| 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. |
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18. New Testament, Galatians, 6.6 (1st cent. CE - 1st cent. CE)
| 6.6. But let him who is taught in the word share all goodthings with him who teaches. |
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19. New Testament, Philippians, 4.14-4.18 (1st cent. CE - 1st cent. CE)
| 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. |
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20. New Testament, Romans, 15.26-15.27 (1st cent. CE - 1st cent. CE)
| 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. |
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21. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE)
| 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; |
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22. New Testament, Luke, 10.7 (1st cent. CE - 1st cent. CE)
| 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. |
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23. New Testament, Matthew, 10.8-10.9 (1st cent. CE - 1st cent. CE)
| 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. |
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24. Irenaeus, Refutation of All Heresies, 1.4.3, 1.13.3, 2.26.1, 2.31.3, 2.32.4, 4.18.4, 5.20.1-5.20.2 (2nd cent. CE - 3rd cent. CE)
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25. Origen, Against Celsus, 1.24 (3rd cent. CE - 3rd cent. CE)
| 1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. |
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