1. Hebrew Bible, Deuteronomy, 4.10, 6.13, 10.12, 20.3, 23.11, 31.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • Powers of God, love and fear related to • fear • fear of God • fear, • fear, as motive for worship • fear, vs. love • love, vs. fear • menstruants/niddah, earliest expression of a fear of menstrual pollution
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269, 273; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387, 388; Corley (2002), Ben Sira's Teaching on Friendship, 89, 218; Gera (2014), Judith, 416; Levison (2023), The Greek Life of Adam and Eve. 558, 896; Stuckenbruck (2007), 1 Enoch 91-108, 292, 472; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 129
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6.13 אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃
10.12 וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃
20.3 וְאָמַר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל־אֹיְבֵיכֶם אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם׃
23.11 כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃
31.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃' ' None | sup>
4.10 the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me: ‘Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.’
6.13 Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.
10.12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;
20.3 and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;
23.11 If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.
31.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’'' None |
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2. Hebrew Bible, Esther, 2.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • Fear, of God • Fear, of Natural Forces • fear
Found in books: Gera (2014), Judith, 270; Stuckenbruck (2007), 1 Enoch 91-108, 472
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2.20 Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—'' None |
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3. Hebrew Bible, Exodus, 14.31, 15.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • Fear, of God • Fear, of Natural Forces • fear • fear (negatively marked)
Found in books: Gera (2014), Judith, 321, 450; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 213; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 157; Stuckenbruck (2007), 1 Enoch 91-108, 472
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14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ ' None | sup>
14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.'' None |
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4. Hebrew Bible, Genesis, 1.16, 1.27, 1.30-1.31, 2.16, 3.7, 3.10, 9.2, 17.17, 18.3, 22.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • God, Fear of • God-fearer, God-fearing • Powers of God, love and fear related to • fear • fear (negatively marked) • fear of God • fear of God, in Job • fear, as motive for worship • fear, of Sarah • fear, vs. hope • fear, vs. love • hope, vs. fear • humanity, grief and fear of • love, vs. fear • passions, fear among
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161, 256, 262, 269, 273, 274, 295, 328; Corley (2002), Ben Sira's Teaching on Friendship, 218; Gera (2014), Judith, 269, 348; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 63, 89; Levison (2023), The Greek Life of Adam and Eve. 4, 141, 339, 342, 415, 646, 784; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 354; Stuckenbruck (2007), 1 Enoch 91-108, 367, 472, 481; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 345
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1.16 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃' '1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃
3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
9.2 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃
9.2 וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃
17.17 וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃
18.3 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃
18.3 וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃
22.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃'' None | sup>
1.16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
1.30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so. 1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;
3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.10 And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’
9.2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.
17.17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
18.3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.
22.12 And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’'' None |
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5. Hebrew Bible, Job, 1.1-1.3, 1.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • fear • fear of God, in Job
Found in books: Gera (2014), Judith, 269; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 86, 88, 89; Stuckenbruck (2007), 1 Enoch 91-108, 264
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1.1 אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃
1.1 הֲלֹא־את אַתָּה שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃ 1.2 וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 1.2 וַיָּקָם אִיּוֹב וַיִּקְרַע אֶת־מְעִלוֹ וַיָּגָז אֶת־רֹאשׁוֹ וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃ 1.3 וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי־צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶמֶד־בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל־בְּנֵי־קֶדֶם׃
1.21 וַיֹּאמֶר עָרֹם יצתי יָצָאתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃'' None | sup>
1.1 THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil. 1.2 And there were born unto him seven sons and three daughters. 1.3 His possessions also were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.
1.21 And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD.'' None |
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6. Hebrew Bible, Jonah, 1.4, 1.7, 1.9, 3.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • fear
Found in books: Gera (2014), Judith, 181, 237, 269; Levison (2023), The Greek Life of Adam and Eve. 650; Stuckenbruck (2007), 1 Enoch 91-108, 477, 479; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 514
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1.4 וַיהוָה הֵטִיל רוּחַ־גְּדוֹלָה אֶל־הַיָּם וַיְהִי סַעַר־גָּדוֹל בַּיָּם וְהָאֳנִיָּה חִשְּׁבָה לְהִשָּׁבֵר׃
1.7 וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃
1.9 וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃
3.6 וַיִּגַּע הַדָּבָר אֶל־מֶלֶך נִינְוֵה וַיָּקָם מִכִּסְאוֹ וַיַּעֲבֵר אַדַּרְתּוֹ מֵעָלָיו וַיְכַס שַׂק וַיֵּשֶׁב עַל־הָאֵפֶר׃'' None | sup>
1.4 But the LORD hurled a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.
1.7 And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah.
1.9 And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’
3.6 And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.'' None |
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7. Hebrew Bible, Leviticus, 11.40 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear of God • God-fearing
Found in books: Levison (2023), The Greek Life of Adam and Eve. 896; Schiffman (1983), Testimony and the Penal Code, 60
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11.40 And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even.'' None |
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8. Hebrew Bible, Malachi, 3.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • Fear, of God • Fear, of Natural Forces • God-fearing
Found in books: Schiffman (1983), Testimony and the Penal Code, 60; Stuckenbruck (2007), 1 Enoch 91-108, 472
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3.16 אָז נִדְבְּרוּ יִרְאֵי יְהוָה אִישׁ אֶת־רֵעֵהוּ וַיַּקְשֵׁב יְהוָה וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְהוָה וּלְחֹשְׁבֵי שְׁמוֹ׃'' None | sup>
3.16 Then they that feared the LORD Spoke one with another; and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the LORD, and that thought upon His name.'' None |
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9. Hebrew Bible, Numbers, 23.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Powers of God, love and fear related to • fear • fear, as motive for worship • fear, vs. love • love, vs. fear
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 273; Gera (2014), Judith, 50
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23.19 לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃'' None | sup>
23.19 God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?'' None |
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10. Hebrew Bible, Proverbs, 1.5, 1.7, 1.20, 2.7, 3.7, 4.5, 8.13, 9.10, 11.4, 13.20, 27.23, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustine, fear of God • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • Horsesius, fear of God • Rule (Augustine), fear of God • Testament (Horsiesius), fear of God • death, fear of • fear • fear of God • fear of God, clairvoyance • fear of God, in Job • fear of God, surveillance • fear, of God/Lord • fear, of evil/sin
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 62, 91, 108, 110, 113, 114; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149, 162; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 100; Gera (2014), Judith, 269, 468; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 63, 64, 89; Levison (2023), The Greek Life of Adam and Eve. 737; Stuckenbruck (2007), 1 Enoch 91-108, 264, 313, 472; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 184, 189
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1.5 יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃
1.7 יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃' 2.7 וצפן יִצְפֹּן לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃
3.7 אַל־תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת־יְהוָה וְסוּר מֵרָע׃
4.5 קְנֵה חָכְמָה קְנֵה בִינָה אַל־תִּשְׁכַּח וְאַל־תֵּט מֵאִמְרֵי־פִי׃
8.13 יִרְאַת יְהוָה שְׂנֹאת רָע גֵּאָה וְגָאוֹן וְדֶרֶךְ רָע וּפִי תַהְפֻּכוֹת שָׂנֵאתִי׃
11.4 לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃
27.23 יָדֹעַ תֵּדַע פְּנֵי צֹאנֶךָ שִׁית לִבְּךָ לַעֲדָרִים׃ 31.11 בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12 גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13 דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14 הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15 וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16 זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע נָטְעָה כָּרֶם׃ 31.17 חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18 טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל בַלַּיְלָה נֵרָהּ׃ 31.19 יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21 לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22 מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23 נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24 סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25 עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26 פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27 צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28 קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29 רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31 תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃'' None | sup>
1.5 That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels;
1.7 The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.
1.20 Wisdom crieth aloud in the streets, she uttereth her voice in the broad places;
2.7 He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;
3.7 Be not wise in thine own eyes; Fear the LORD, and depart from evil;
4.5 Get wisdom, get understanding; Forget not, neither decline from the words of my mouth;
8.13 The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate.
9.10 The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.
11.4 Riches profit not in the day of wrath; But righteousness delivereth from death.
13.20 He that walketh with wise men shall be wise; But the companion of fools shall smart for it.
27.23 Be thou diligent to know the state of thy flocks, And look well to thy herds;
31.10 A woman of valour who can find? For her price is far above rubies. 31.11 The heart of her husband doth safely trust in her, and he hath no lack of gain. 31.12 She doeth him good and not evil all the days of her life. 31.13 She seeketh wool and flax, and worketh willingly with her hands. 31.14 She is like the merchant-ships; she bringeth her food from afar. 31.15 She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens. 31.16 She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard. 31.17 She girdeth her loins with strength, And maketh strong her arms. 31.18 She perceiveth that her merchandise is good; Her lamp goeth not out by night. 31.19 She layeth her hands to the distaff, And her hands hold the spindle. 3
1.20 She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy. 31.21 She is not afraid of the snow for her household; For all her household are clothed with scarlet. 31.22 She maketh for herself coverlets; Her clothing is fine linen and purple. 31.23 Her husband is known in the gates, When he sitteth among the elders of the land. 31.24 She maketh linen garments and selleth them; And delivereth girdles unto the merchant. 31.25 Strength and dignity are her clothing; And she laugheth at the time to come. 31.26 She openeth her mouth with wisdom; And the law of kindness is on her tongue. 31.27 She looketh well to the ways of her household, And eateth not the bread of idleness. 31.28 Her children rise up, and call her blessed; Her husband also, and he praiseth her: 31.29 ’Many daughters have done valiantly, But thou excellest them all.’ 31.30 Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised. 31.31 Give her of the fruit of her hands; And let her works praise her in the gates.'' None |
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11. Hebrew Bible, Psalms, 15.4, 75.8, 86.11, 107.23-107.30, 110.5, 112.1, 119.63 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustine, fear of God • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • Horsesius, fear of God • Rule (Augustine), fear of God • Testament (Horsiesius), fear of God • fear • fear (negatively marked) • fear of God
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 91, 114, 160; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149; Gera (2014), Judith, 468; Levison (2023), The Greek Life of Adam and Eve. 345; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 212, 213; Stuckenbruck (2007), 1 Enoch 91-108, 313, 463, 472, 474, 477, 479
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15.4 נִבְזֶה בְּעֵינָיו נִמְאָס וְאֶת־יִרְאֵי יְהוָה יְכַבֵּד נִשְׁבַּע לְהָרַע וְלֹא יָמִר׃
86.11 הוֹרֵנִי יְהוָה דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ׃
107.23 יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת עֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים׃ 107.24 הֵמָּה רָאוּ מַעֲשֵׂי יְהוָה וְנִפְלְאוֹתָיו בִּמְצוּלָה׃ 107.25 וַיֹּאמֶר וַיַּעֲמֵד רוּחַ סְעָרָה וַתְּרוֹמֵם גַּלָּיו׃ 107.26 יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת נַפְשָׁם בְּרָעָה תִתְמוֹגָג׃ 107.27 יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְכָל־חָכְמָתָם תִּתְבַּלָּע׃ 107.28 וַיִּצְעֲקוּ אֶל־יְהוָה בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם׃ 107.29 יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃' 110.5 אֲדֹנָי עַל־יְמִינְךָ מָחַץ בְּיוֹם־אַפּוֹ מְלָכִים׃
112.1 הַלְלוּ יָהּ אַשְׁרֵי־אִישׁ יָרֵא אֶת־יְהוָה בְּמִצְוֺתָיו חָפֵץ מְאֹד׃
112.1 רָשָׁע יִרְאֶה וְכָעָס שִׁנָּיו יַחֲרֹק וְנָמָס תַּאֲוַת רְשָׁעִים תֹּאבֵד׃
119.63 חָבֵר אָנִי לְכָל־אֲשֶׁר יְרֵאוּךָ וּלְשֹׁמְרֵי פִּקּוּדֶיךָ׃'' None | sup>
15.4 In whose eyes a vile person is despised, But he honoureth them that fear the LORD; He that sweareth to his own hurt, and changeth not;
86.11 Teach me, O LORD, Thy way, that I may walk in Thy truth; Make one my heart to fear Thy name. .
107.23 They that go down to the sea in ships, That do business in great waters— 107.24 These saw the works of the LORD, And His wonders in the deep; 107.25 For He commanded, and raised the stormy wind, Which lifted up the waves thereof; 107.26 They mounted up to the heaven, they went down to the deeps; Their soul melted away because of trouble; 107.27 They reeled to and fro, and staggered like a drunken man, And all their wisdom was swallowed up— 107.28 They cried unto the LORD in their trouble, And He brought them out of their distresses. 107.29 He made the storm a calm, So that the waves thereof were still. 107.30 Then were they glad because they were quiet, And He led them unto their desired haven.
110.5 The Lord at thy right hand Doth crush kings in the day of His wrath.
112.1 Hallelujah. Happy is the man that feareth the LORD, That delighteth greatly in His commandments.
119.63 I am a companion of all them that fear Thee, and of them that observe Thy precepts.' ' None |
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12. Hebrew Bible, 1 Kings, 17.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fear • fear
Found in books: Gera (2014), Judith, 348; Stuckenbruck (2007), 1 Enoch 91-108, 292
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17.13 וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃'' None | sup>
17.13 And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son.'' None |
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13. Hebrew Bible, 1 Samuel, 25.24, 25.27 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • fear • fear of God
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 61; Gera (2014), Judith, 347, 348
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25.24 וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּי־אֲנִי אֲדֹנִי הֶעָוֺן וּתְדַבֶּר־נָא אֲמָתְךָ בְּאָזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶךָ׃
25.27 וְעַתָּה הַבְּרָכָה הַזֹּאת אֲשֶׁר־הֵבִיא שִׁפְחָתְךָ לַאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּתְהַלְּכִים בְּרַגְלֵי אֲדֹנִי׃'' None | sup>
25.24 and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thy handmaid, I pray thee, speak in thy ears, and hear the words of thy handmaid.
25.27 And now this blessing which thy handmaid has brought to my lord, let it be given to the young men that follow my lord.'' None |
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14. Hebrew Bible, Isaiah, 10.3, 13.13, 14.12-14.13, 15.3, 24.17, 48.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • Fear • Fear of God • Fear, of God • God, Fear of • God-fearer, God-fearing • collective memory, association with fear • fear • fear of God • fear, collective memory and
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 108, 145; Gera (2014), Judith, 467, 468; Levison (2023), The Greek Life of Adam and Eve. 504, 558; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 216; Stuckenbruck (2007), 1 Enoch 91-108, 205, 480, 488, 490; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 185; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 514
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10.3 וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃
10.3 צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃
13.13 עַל־כֵּן שָׁמַיִם אַרְגִּיז וְתִרְעַשׁ הָאָרֶץ מִמְּקוֹמָהּ בְּעֶבְרַת יְהוָה צְבָאוֹת וּבְיוֹם חֲרוֹן אַפּוֹ׃
14.12 אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃
24.17 פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃' ' None | sup>
10.3 And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?
13.13 Therefore I will make the heavens to tremble, And the earth shall be shaken out of her place, For the wrath of the LORD of hosts, And for the day of His fierce anger.
14.12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! 14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;
24.17 Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth.' ' None |
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15. Hesiod, Works And Days, 90-91, 102-104 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • fear • hope, and fear
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 73
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90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο
102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ'103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. ' None | sup>
90 A bane to all mankind. When they had hatched 91 This perfect trap, Hermes, that man of fame,
102 Grievous calamity, bringing to men'103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then ' None |
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16. Hesiod, Theogony, 218-222 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • fear • fear, and anger • fear, and envy ( invidia ) • fear, and hatred • fear, and tyranny • fear, tyrant’s psychology
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 133; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 40, 73
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218 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι'219 γεινομένοισι διδοῦσιν ἔχειν ἀγαθόν τε κακόν τε, 220 αἵτʼ ἀνδρῶν τε θεῶν τε παραιβασίας ἐφέπουσιν· 221 οὐδέ ποτε λήγουσι θεαὶ δεινοῖο χόλοιο, 222 πρίν γʼ ἀπὸ τῷ δώωσι κακὴν ὄπιν, ὅς τις ἁμάρτῃ. ' None | sup>
218 Because she first saw light amid the swell'219 of Cyprian shores, The Cyprian. One more name 220 She’s known by, since from genitals she came, 221 Is Philommedes, Genial-Loving One. 222 Love and Desire formed a union ' None |
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17. Homer, Iliad, 1.74-1.75, 5.860, 5.905, 10.94-10.95, 14.325, 16.672, 16.794-16.796, 21.122-21.342, 22.59, 22.66-22.89, 22.136-22.137, 22.345-22.347 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Deimos and Phobos (Terror and Fear) • Emotions, Fear (fright) • Fear • Phobos and Deimos (Fear and Terror) • Priam, fear for Hector's corpse • fear (fright) • fear, and anger • fear, tyrant’s psychology • post-mortality belief, fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 32, 33; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 8, 10; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 69; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 31, 32; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 347; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 282, 288; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 16; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 65, 67, 69, 71, 72, 73, 74, 94, 95, 96, 97, 98, 99, 100, 102, 104, 136, 289, 662
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1.74 ὦ Ἀχιλεῦ κέλεαί με Διῒ φίλε μυθήσασθαι 1.75 μῆνιν Ἀπόλλωνος ἑκατηβελέταο ἄνακτος·
5.860 ὅσσόν τʼ ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι
5.905 τὸν δʼ Ἥβη λοῦσεν, χαρίεντα δὲ εἵματα ἕσσε·
10.94 ἔμπεδον, ἀλλʼ ἀλαλύκτημαι, κραδίη δέ μοι ἔξω
14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν·
16.672 ὕπνῳ καὶ θανάτῳ διδυμάοσιν, οἵ ῥά μιν ὦκα
16.794 ἣ δὲ κυλινδομένη καναχὴν ἔχε ποσσὶν ὑφʼ ἵππων 16.795 αὐλῶπις τρυφάλεια, μιάνθησαν δὲ ἔθειραι 16.796 αἵματι καὶ κονίῃσι· πάρος γε μὲν οὐ θέμις ἦεν
21.122 ἐνταυθοῖ νῦν κεῖσο μετʼ ἰχθύσιν, οἵ σʼ ὠτειλὴν 21.123 αἷμʼ ἀπολιχμήσονται ἀκηδέες· οὐδέ σε μήτηρ 21.124 ἐνθεμένη λεχέεσσι γοήσεται, ἀλλὰ Σκάμανδρος 21.125 οἴσει δινήεις εἴσω ἁλὸς εὐρέα κόλπον· 21.126 θρῴσκων τις κατὰ κῦμα μέλαιναν φρῖχʼ ὑπαΐξει 21.127 ἰχθύς, ὅς κε φάγῃσι Λυκάονος ἀργέτα δημόν. 21.128 φθείρεσθʼ εἰς ὅ κεν ἄστυ κιχείομεν Ἰλίου ἱρῆς 21.129 ὑμεῖς μὲν φεύγοντες, ἐγὼ δʼ ὄπιθεν κεραΐζων. 21.130 οὐδʼ ὑμῖν ποταμός περ ἐΰρροος ἀργυροδίνης 21.131 ἀρκέσει, ᾧ δὴ δηθὰ πολέας ἱερεύετε ταύρους, 21.132 ζωοὺς δʼ ἐν δίνῃσι καθίετε μώνυχας ἵππους. 21.133 ἀλλὰ καὶ ὧς ὀλέεσθε κακὸν μόρον, εἰς ὅ κε πάντες 21.134 τίσετε Πατρόκλοιο φόνον καὶ λοιγὸν Ἀχαιῶν, 21.135 οὓς ἐπὶ νηυσὶ θοῇσιν ἐπέφνετε νόσφιν ἐμεῖο. 21.136 ὣς ἄρʼ ἔφη, ποταμὸς δὲ χολώσατο κηρόθι μᾶλλον, 21.137 ὅρμηνεν δʼ ἀνὰ θυμὸν ὅπως παύσειε πόνοιο 21.138 δῖον Ἀχιλλῆα, Τρώεσσι δὲ λοιγὸν ἀλάλκοι. 21.139 τόφρα δὲ Πηλέος υἱὸς ἔχων δολιχόσκιον ἔγχος 21.140 Ἀστεροπαίῳ ἐπᾶλτο κατακτάμεναι μενεαίνων 21.141 υἱέϊ Πηλεγόνος· τὸν δʼ Ἀξιὸς εὐρυρέεθρος 21.142 γείνατο καὶ Περίβοια Ἀκεσσαμενοῖο θυγατρῶν 21.143 πρεσβυτάτη· τῇ γάρ ῥα μίγη ποταμὸς βαθυδίνης. 21.144 τῷ ῥʼ Ἀχιλεὺς ἐπόρουσεν, ὃ δʼ ἀντίος ἐκ ποταμοῖο 21.145 ἔστη ἔχων δύο δοῦρε· μένος δέ οἱ ἐν φρεσὶ θῆκε 21.146 Ξάνθος, ἐπεὶ κεχόλωτο δαϊκταμένων αἰζηῶν, 21.147 τοὺς Ἀχιλεὺς ἐδάϊζε κατὰ ῥόον οὐδʼ ἐλέαιρεν. 21.148 οἳ δʼ ὅτε δὴ σχεδὸν ἦσαν ἐπʼ ἀλλήλοισιν ἰόντες, 21.149 τὸν πρότερος προσέειπε ποδάρκης δῖος Ἀχιλλεύς· 21.150 τίς πόθεν εἰς ἀνδρῶν ὅ μευ ἔτλης ἀντίος ἐλθεῖν; 21.151 δυστήνων δέ τε παῖδες ἐμῷ μένει ἀντιόωσι. 21.152 τὸν δʼ αὖ Πηλεγόνος προσεφώνεε φαίδιμος υἱός· 21.153 Πηλεΐδη μεγάθυμε τί ἦ γενεὴν ἐρεείνεις; 21.154 εἴμʼ ἐκ Παιονίης ἐριβώλου τηλόθʼ ἐούσης 21.155 Παίονας ἄνδρας ἄγων δολιχεγχέας· ἥδε δέ μοι νῦν 21.156 ἠὼς ἑνδεκάτη ὅτε Ἴλιον εἰλήλουθα. 21.157 αὐτὰρ ἐμοὶ γενεὴ ἐξ Ἀξιοῦ εὐρὺ ῥέοντος 21.158 Ἀξιοῦ, ὃς κάλλιστον ὕδωρ ἐπὶ γαῖαν ἵησιν, 21.159 ὃς τέκε Πηλεγόνα κλυτὸν ἔγχεϊ· τὸν δʼ ἐμέ φασι 21.160 γείνασθαι· νῦν αὖτε μαχώμεθα φαίδιμʼ Ἀχιλλεῦ. 21.161 ὣς φάτʼ ἀπειλήσας, ὃ δʼ ἀνέσχετο δῖος Ἀχιλλεὺς 21.162 Πηλιάδα μελίην· ὃ δʼ ἁμαρτῇ δούρασιν ἀμφὶς 21.163 ἥρως Ἀστεροπαῖος, ἐπεὶ περιδέξιος ἦεν. 21.164 καί ῥʼ ἑτέρῳ μὲν δουρὶ σάκος βάλεν, οὐδὲ διὰ πρὸ 21.165 ῥῆξε σάκος· χρυσὸς γὰρ ἐρύκακε δῶρα θεοῖο· 21.166 τῷ δʼ ἑτέρῳ μιν πῆχυν ἐπιγράβδην βάλε χειρὸς 21.167 δεξιτερῆς, σύτο δʼ αἷμα κελαινεφές· ἣ δʼ ὑπὲρ αὐτοῦ 21.168 γαίῃ ἐνεστήρικτο λιλαιομένη χροὸς ἆσαι. 21.169 δεύτερος αὖτʼ Ἀχιλεὺς μελίην ἰθυπτίωνα 21.170 Ἀστεροπαίῳ ἐφῆκε κατακτάμεναι μενεαίνων. 21.171 καὶ τοῦ μέν ῥʼ ἀφάμαρτεν, ὃ δʼ ὑψηλὴν βάλεν ὄχθην, 21.172 μεσσοπαγὲς δʼ ἄρʼ ἔθηκε κατʼ ὄχθης μείλινον ἔγχος. 21.173 Πηλεΐδης δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 21.174 ἆλτʼ ἐπί οἱ μεμαώς· ὃ δʼ ἄρα μελίην Ἀχιλῆος 21.175 οὐ δύνατʼ ἐκ κρημνοῖο ἐρύσσαι χειρὶ παχείῃ. 21.176 τρὶς μέν μιν πελέμιξεν ἐρύσσασθαι μενεαίνων, 21.177 τρὶς δὲ μεθῆκε βίης· τὸ δὲ τέτρατον ἤθελε θυμῷ 21.178 ἆξαι ἐπιγνάμψας δόρυ μείλινον Αἰακίδαο, 21.179 ἀλλὰ πρὶν Ἀχιλεὺς σχεδὸν ἄορι θυμὸν ἀπηύρα. 21.180 γαστέρα γάρ μιν τύψε παρʼ ὀμφαλόν, ἐκ δʼ ἄρα πᾶσαι 21.181 χύντο χαμαὶ χολάδες· τὸν δὲ σκότος ὄσσε κάλυψεν 21.182 ἀσθμαίνοντʼ· Ἀχιλεὺς δʼ ἄρʼ ἐνὶ στήθεσσιν ὀρούσας 21.183 τεύχεά τʼ ἐξενάριξε καὶ εὐχόμενος ἔπος ηὔδα· 21.184 κεῖσʼ οὕτως· χαλεπόν τοι ἐρισθενέος Κρονίωνος 21.185 παισὶν ἐριζέμεναι ποταμοῖό περ ἐκγεγαῶτι. 21.186 φῆσθα σὺ μὲν ποταμοῦ γένος ἔμμεναι εὐρὺ ῥέοντος, 21.187 αὐτὰρ ἐγὼ γενεὴν μεγάλου Διὸς εὔχομαι εἶναι. 21.188 τίκτέ μʼ ἀνὴρ πολλοῖσιν ἀνάσσων Μυρμιδόνεσσι 21.189 Πηλεὺς Αἰακίδης· ὃ δʼ ἄρʼ Αἰακὸς ἐκ Διὸς ἦεν. 21.190 τὼ κρείσσων μὲν Ζεὺς ποταμῶν ἁλιμυρηέντων, 21.191 κρείσσων αὖτε Διὸς γενεὴ ποταμοῖο τέτυκται. 21.192 καὶ γὰρ σοὶ ποταμός γε πάρα μέγας, εἰ δύναταί τι 21.193 χραισμεῖν· ἀλλʼ οὐκ ἔστι Διὶ Κρονίωνι μάχεσθαι, 21.194 τῷ οὐδὲ κρείων Ἀχελώϊος ἰσοφαρίζει, 21.195 οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο, 21.196 ἐξ οὗ περ πάντες ποταμοὶ καὶ πᾶσα θάλασσα 21.197 καὶ πᾶσαι κρῆναι καὶ φρείατα μακρὰ νάουσιν· 21.198 ἀλλὰ καὶ ὃς δείδοικε Διὸς μεγάλοιο κεραυνὸν 21.199 δεινήν τε βροντήν, ὅτʼ ἀπʼ οὐρανόθεν σμαραγήσῃ. 21.200 ἦ ῥα, καὶ ἐκ κρημνοῖο ἐρύσσατο χάλκεον ἔγχος, 21.201 τὸν δὲ κατʼ αὐτόθι λεῖπεν, ἐπεὶ φίλον ἦτορ ἀπηύρα, 21.202 κείμενον ἐν ψαμάθοισι, δίαινε δέ μιν μέλαν ὕδωρ. 21.203 τὸν μὲν ἄρʼ ἐγχέλυές τε καὶ ἰχθύες ἀμφεπένοντο 21.204 δημὸν ἐρεπτόμενοι ἐπινεφρίδιον κείροντες· 21.205 αὐτὰρ ὃ βῆ ῥʼ ἰέναι μετὰ Παίονας ἱπποκορυστάς, 21.206 οἵ ῥʼ ἔτι πὰρ ποταμὸν πεφοβήατο δινήεντα, 21.207 ὡς εἶδον τὸν ἄριστον ἐνὶ κρατερῇ ὑσμίνῃ 21.208 χέρσʼ ὕπο Πηλεΐδαο καὶ ἄορι ἶφι δαμέντα. 21.209 ἔνθʼ ἕλε Θερσίλοχόν τε Μύδωνά τε Ἀστύπυλόν τε 21.210 Μνῆσόν τε Θρασίον τε καὶ Αἴνιον ἠδʼ Ὀφελέστην· 21.211 καί νύ κʼ ἔτι πλέονας κτάνε Παίονας ὠκὺς Ἀχιλλεύς, 21.212 εἰ μὴ χωσάμενος προσέφη ποταμὸς βαθυδίνης 21.213 ἀνέρι εἰσάμενος, βαθέης δʼ ἐκ φθέγξατο δίνης· 21.214 ὦ Ἀχιλεῦ, περὶ μὲν κρατέεις, περὶ δʼ αἴσυλα ῥέζεις 21.215 ἀνδρῶν· αἰεὶ γάρ τοι ἀμύνουσιν θεοὶ αὐτοί. 21.216 εἴ τοι Τρῶας ἔδωκε Κρόνου παῖς πάντας ὀλέσσαι, 21.217 ἐξ ἐμέθεν γʼ ἐλάσας πεδίον κάτα μέρμερα ῥέζε· 21.218 πλήθει γὰρ δή μοι νεκύων ἐρατεινὰ ῥέεθρα, 21.219 οὐδέ τί πῃ δύναμαι προχέειν ῥόον εἰς ἅλα δῖαν 21.220 στεινόμενος νεκύεσσι, σὺ δὲ κτείνεις ἀϊδήλως. 21.221 ἀλλʼ ἄγε δὴ καὶ ἔασον· ἄγη μʼ ἔχει ὄρχαμε λαῶν. 21.222 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 21.223 ἔσται ταῦτα Σκάμανδρε διοτρεφές, ὡς σὺ κελεύεις. 21.224 Τρῶας δʼ οὐ πρὶν λήξω ὑπερφιάλους ἐναρίζων, 21.225 πρὶν ἔλσαι κατὰ ἄστυ καὶ Ἕκτορι πειρηθῆναι 21.226 ἀντιβίην, ἤ κέν με δαμάσσεται, ἦ κεν ἐγὼ τόν. 21.227 ὣς εἰπὼν Τρώεσσιν ἐπέσσυτο δαίμονι ἶσος· 21.228 καὶ τότʼ Ἀπόλλωνα προσέφη ποταμὸς βαθυδίνης· 21.229 ὢ πόποι ἀργυρότοξε Διὸς τέκος οὐ σύ γε βουλὰς 21.230 εἰρύσαο Κρονίωνος, ὅ τοι μάλα πόλλʼ ἐπέτελλε 21.231 Τρωσὶ παρεστάμεναι καὶ ἀμύνειν, εἰς ὅ κεν ἔλθῃ 21.232 δείελος ὀψὲ δύων, σκιάσῃ δʼ ἐρίβωλον ἄρουραν. 21.233 ἦ, καὶ Ἀχιλλεὺς μὲν δουρικλυτὸς ἔνθορε μέσσῳ 21.234 κρημνοῦ ἀπαΐξας· ὃ δʼ ἐπέσσυτο οἴδματι θύων, 21.235 πάντα δʼ ὄρινε ῥέεθρα κυκώμενος, ὦσε δὲ νεκροὺς 21.236 πολλούς, οἵ ῥα κατʼ αὐτὸν ἅλις ἔσαν, οὓς κτάνʼ Ἀχιλλεύς 21.237 τοὺς ἔκβαλλε θύραζε μεμυκὼς ἠΰτε ταῦρος 21.238 χέρσον δέ· ζωοὺς δὲ σάω κατὰ καλὰ ῥέεθρα, 21.239 κρύπτων ἐν δίνῃσι βαθείῃσιν μεγάλῃσι. 21.240 δεινὸν δʼ ἀμφʼ Ἀχιλῆα κυκώμενον ἵστατο κῦμα, 21.241 ὤθει δʼ ἐν σάκεϊ πίπτων ῥόος· οὐδὲ πόδεσσιν 21.242 εἶχε στηρίξασθαι· ὃ δὲ πτελέην ἕλε χερσὶν 21.243 εὐφυέα μεγάλην· ἣ δʼ ἐκ ῥιζῶν ἐριποῦσα 21.244 κρημνὸν ἅπαντα διῶσεν, ἐπέσχε δὲ καλὰ ῥέεθρα 21.245 ὄζοισιν πυκινοῖσι, γεφύρωσεν δέ μιν αὐτὸν 21.246 εἴσω πᾶσʼ ἐριποῦσʼ· ὃ δʼ ἄρʼ ἐκ δίνης ἀνορούσας 21.247 ἤϊξεν πεδίοιο ποσὶ κραιπνοῖσι πέτεσθαι 21.248 δείσας· οὐδέ τʼ ἔληγε θεὸς μέγας, ὦρτο δʼ ἐπʼ αὐτῷ 21.249 ἀκροκελαινιόων, ἵνα μιν παύσειε πόνοιο 21.251 Πηλεΐδης δʼ ἀπόρουσεν ὅσον τʼ ἐπὶ δουρὸς ἐρωή, 21.252 αἰετοῦ οἴματʼ ἔχων μέλανος τοῦ θηρητῆρος, 21.253 ὅς θʼ ἅμα κάρτιστός τε καὶ ὤκιστος πετεηνῶν· 21.254 τῷ ἐϊκὼς ἤϊξεν, ἐπὶ στήθεσσι δὲ χαλκὸς 21.255 σμερδαλέον κονάβιζεν· ὕπαιθα δὲ τοῖο λιασθεὶς 21.256 φεῦγʼ, ὃ δʼ ὄπισθε ῥέων ἕπετο μεγάλῳ ὀρυμαγδῷ. 21.257 ὡς δʼ ὅτʼ ἀνὴρ ὀχετηγὸς ἀπὸ κρήνης μελανύδρου 21.258 ἂμ φυτὰ καὶ κήπους ὕδατι ῥόον ἡγεμονεύῃ 21.259 χερσὶ μάκελλαν ἔχων, ἀμάρης ἐξ ἔχματα βάλλων· 21.260 τοῦ μέν τε προρέοντος ὑπὸ ψηφῖδες ἅπασαι 21.261 ὀχλεῦνται· τὸ δέ τʼ ὦκα κατειβόμενον κελαρύζει 21.262 χώρῳ ἔνι προαλεῖ, φθάνει δέ τε καὶ τὸν ἄγοντα· 21.263 ὣς αἰεὶ Ἀχιλῆα κιχήσατο κῦμα ῥόοιο 21.264 καὶ λαιψηρὸν ἐόντα· θεοὶ δέ τε φέρτεροι ἀνδρῶν. 21.265 ὁσσάκι δʼ ὁρμήσειε ποδάρκης δῖος Ἀχιλλεὺς 21.266 στῆναι ἐναντίβιον καὶ γνώμεναι εἴ μιν ἅπαντες 21.267 ἀθάνατοι φοβέουσι, τοὶ οὐρανὸν εὐρὺν ἔχουσι, 21.268 τοσσάκι μιν μέγα κῦμα διιπετέος ποταμοῖο 21.269 πλάζʼ ὤμους καθύπερθεν· ὃ δʼ ὑψόσε ποσσὶν ἐπήδα 21.270 θυμῷ ἀνιάζων· ποταμὸς δʼ ὑπὸ γούνατʼ ἐδάμνα 21.271 λάβρος ὕπαιθα ῥέων, κονίην δʼ ὑπέρεπτε ποδοῖιν. 21.272 Πηλεΐδης δʼ ᾤμωξεν ἰδὼν εἰς οὐρανὸν εὐρύν· 21.273 Ζεῦ πάτερ ὡς οὔ τίς με θεῶν ἐλεεινὸν ὑπέστη 21.274 ἐκ ποταμοῖο σαῶσαι· ἔπειτα δὲ καί τι πάθοιμι. 21.275 ἄλλος δʼ οὔ τις μοι τόσον αἴτιος Οὐρανιώνων, 21.276 ἀλλὰ φίλη μήτηρ, ἥ με ψεύδεσσιν ἔθελγεν· 21.277 ἥ μʼ ἔφατο Τρώων ὑπὸ τείχεϊ θωρηκτάων 21.278 λαιψηροῖς ὀλέεσθαι Ἀπόλλωνος βελέεσσιν. 21.279 ὥς μʼ ὄφελʼ Ἕκτωρ κτεῖναι ὃς ἐνθάδε γʼ ἔτραφʼ ἄριστος· 21.280 τώ κʼ ἀγαθὸς μὲν ἔπεφνʼ, ἀγαθὸν δέ κεν ἐξενάριξε· 21.281 νῦν δέ με λευγαλέῳ θανάτῳ εἵμαρτο ἁλῶναι 21.282 ἐρχθέντʼ ἐν μεγάλῳ ποταμῷ ὡς παῖδα συφορβόν, 21.283 ὅν ῥά τʼ ἔναυλος ἀποέρσῃ χειμῶνι περῶντα. 21.284 ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη 21.285 στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, 21.286 χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. 21.287 τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 21.288 Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· 21.289 τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν 21.290 Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· 21.291 ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, 21.292 ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· 21.293 αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· 21.294 μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο 21.295 πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι 21.296 Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας 21.297 ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. 21.298 τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην· 21.299 αὐτὰρ ὃ βῆ, μέγα γάρ ῥα θεῶν ὄτρυνεν ἐφετμή, 21.300 ἐς πεδίον· τὸ δὲ πᾶν πλῆθʼ ὕδατος ἐκχυμένοιο, 21.301 πολλὰ δὲ τεύχεα καλὰ δαὶ κταμένων αἰζηῶν 21.302 πλῶον καὶ νέκυες· τοῦ δʼ ὑψόσε γούνατʼ ἐπήδα 21.303 πρὸς ῥόον ἀΐσσοντος ἀνʼ ἰθύν, οὐδέ μιν ἴσχεν 21.304 εὐρὺ ῥέων ποταμός· μέγα γὰρ σθένος ἔμβαλʼ Ἀθήνη. 21.305 οὐδὲ Σκάμανδρος ἔληγε τὸ ὃν μένος, ἀλλʼ ἔτι μᾶλλον 21.306 χώετο Πηλεΐωνι, κόρυσσε δὲ κῦμα ῥόοιο 21.307 ὑψόσʼ ἀειρόμενος, Σιμόεντι δὲ κέκλετʼ ἀΰσας· 21.308 φίλε κασίγνητε σθένος ἀνέρος ἀμφότεροί περ 21.309 σχῶμεν, ἐπεὶ τάχα ἄστυ μέγα Πριάμοιο ἄνακτος 21.310 ἐκπέρσει, Τρῶες δὲ κατὰ μόθον οὐ μενέουσιν. 21.311 ἀλλʼ ἐπάμυνε τάχιστα, καὶ ἐμπίπληθι ῥέεθρα 21.312 ὕδατος ἐκ πηγέων, πάντας δʼ ὀρόθυνον ἐναύλους, 21.313 ἵστη δὲ μέγα κῦμα, πολὺν δʼ ὀρυμαγδὸν ὄρινε 21.314 φιτρῶν καὶ λάων, ἵνα παύσομεν ἄγριον ἄνδρα 21.315 ὃς δὴ νῦν κρατέει, μέμονεν δʼ ὅ γε ἶσα θεοῖσι. 21.316 φημὶ γὰρ οὔτε βίην χραισμησέμεν οὔτέ τι εἶδος 21.317 οὔτε τὰ τεύχεα καλά, τά που μάλα νειόθι λίμνης 21.318 κείσεθʼ ὑπʼ ἰλύος κεκαλυμμένα· κὰδ δέ μιν αὐτὸν 21.319 εἰλύσω ψαμάθοισιν ἅλις χέραδος περιχεύας 21.320 μυρίον, οὐδέ οἱ ὀστέʼ ἐπιστήσονται Ἀχαιοὶ 21.321 ἀλλέξαι· τόσσην οἱ ἄσιν καθύπερθε καλύψω. 21.322 αὐτοῦ οἱ καὶ σῆμα τετεύξεται, οὐδέ τί μιν χρεὼ 21.323 ἔσται τυμβοχόης, ὅτε μιν θάπτωσιν Ἀχαιοί. 21.324 ἦ, καὶ ἐπῶρτʼ Ἀχιλῆϊ κυκώμενος ὑψόσε θύων 21.325 μορμύρων ἀφρῷ τε καὶ αἵματι καὶ νεκύεσσι. 21.326 πορφύρεον δʼ ἄρα κῦμα διιπετέος ποταμοῖο 21.327 ἵστατʼ ἀειρόμενον, κατὰ δʼ ᾕρεε Πηλεΐωνα· 21.328 Ἥρη δὲ μέγʼ ἄϋσε περιδείσασʼ Ἀχιλῆϊ 21.329 μή μιν ἀποέρσειε μέγας ποταμὸς βαθυδίνης, 21.330 αὐτίκα δʼ Ἥφαιστον προσεφώνεεν ὃν φίλον υἱόν· 21.331 ὄρσεο κυλλοπόδιον ἐμὸν τέκος· ἄντα σέθεν γὰρ 21.332 Ξάνθον δινήεντα μάχῃ ἠΐσκομεν εἶναι· 21.333 ἀλλʼ ἐπάμυνε τάχιστα, πιφαύσκεο δὲ φλόγα πολλήν. 21.334 αὐτὰρ ἐγὼ Ζεφύροιο καὶ ἀργεστᾶο Νότοιο 21.335 εἴσομαι ἐξ ἁλόθεν χαλεπὴν ὄρσουσα θύελλαν, 21.336 ἥ κεν ἀπὸ Τρώων κεφαλὰς καὶ τεύχεα κήαι 21.337 φλέγμα κακὸν φορέουσα· σὺ δὲ Ξάνθοιο παρʼ ὄχθας 21.338 δένδρεα καῖʼ, ἐν δʼ αὐτὸν ἵει πυρί· μὴ δέ σε πάμπαν 21.339 μειλιχίοις ἐπέεσσιν ἀποτρεπέτω καὶ ἀρειῇ· 21.340 μὴ δὲ πρὶν ἀπόπαυε τεὸν μένος, ἀλλʼ ὁπότʼ ἂν δὴ 21.341 φθέγξομʼ ἐγὼν ἰάχουσα, τότε σχεῖν ἀκάματον πῦρ. 21.342 ὣς ἔφαθʼ, Ἥφαιστος δὲ τιτύσκετο θεσπιδαὲς πῦρ.
22.59 πρὸς δʼ ἐμὲ τὸν δύστηνον ἔτι φρονέοντʼ ἐλέησον
22.66 αὐτὸν δʼ ἂν πύματόν με κύνες πρώτῃσι θύρῃσιν 22.67 ὠμησταὶ ἐρύουσιν, ἐπεί κέ τις ὀξέϊ χαλκῷ 22.68 τύψας ἠὲ βαλὼν ῥεθέων ἐκ θυμὸν ἕληται, 22.69 οὓς τρέφον ἐν μεγάροισι τραπεζῆας θυραωρούς, 22.70 οἵ κʼ ἐμὸν αἷμα πιόντες ἀλύσσοντες περὶ θυμῷ 22.71 κείσοντʼ ἐν προθύροισι. νέῳ δέ τε πάντʼ ἐπέοικεν 22.72 ἄρηϊ κταμένῳ δεδαϊγμένῳ ὀξέϊ χαλκῷ 22.73 κεῖσθαι· πάντα δὲ καλὰ θανόντι περ ὅττι φανήῃ· 22.74 ἀλλʼ ὅτε δὴ πολιόν τε κάρη πολιόν τε γένειον 22.75 αἰδῶ τʼ αἰσχύνωσι κύνες κταμένοιο γέροντος, 22.76 τοῦτο δὴ οἴκτιστον πέλεται δειλοῖσι βροτοῖσιν. 22.77 ἦ ῥʼ ὃ γέρων, πολιὰς δʼ ἄρʼ ἀνὰ τρίχας ἕλκετο χερσὶ 22.78 τίλλων ἐκ κεφαλῆς· οὐδʼ Ἕκτορι θυμὸν ἔπειθε. 22.79 μήτηρ δʼ αὖθʼ ἑτέρωθεν ὀδύρετο δάκρυ χέουσα 22.80 κόλπον ἀνιεμένη, ἑτέρηφι δὲ μαζὸν ἀνέσχε· 22.81 καί μιν δάκρυ χέουσʼ ἔπεα πτερόεντα προσηύδα· 22.82 Ἕκτορ τέκνον ἐμὸν τάδε τʼ αἴδεο καί μʼ ἐλέησον 22.83 αὐτήν, εἴ ποτέ τοι λαθικηδέα μαζὸν ἐπέσχον· 22.84 τῶν μνῆσαι φίλε τέκνον ἄμυνε δὲ δήϊον ἄνδρα 22.85 τείχεος ἐντὸς ἐών, μὴ δὲ πρόμος ἵστασο τούτῳ 22.86 σχέτλιος· εἴ περ γάρ σε κατακτάνῃ, οὔ σʼ ἔτʼ ἔγωγε 22.87 κλαύσομαι ἐν λεχέεσσι φίλον θάλος, ὃν τέκον αὐτή, 22.88 οὐδʼ ἄλοχος πολύδωρος· ἄνευθε δέ σε μέγα νῶϊν 22.89 Ἀργείων παρὰ νηυσὶ κύνες ταχέες κατέδονται.
22.136 Ἕκτορα δʼ, ὡς ἐνόησεν, ἕλε τρόμος· οὐδʼ ἄρʼ ἔτʼ ἔτλη 22.137 αὖθι μένειν, ὀπίσω δὲ πύλας λίπε, βῆ δὲ φοβηθείς·
22.345 μή με κύον γούνων γουνάζεο μὴ δὲ τοκήων· 22.346 αἲ γάρ πως αὐτόν με μένος καὶ θυμὸς ἀνήη 22.347 ὤμʼ ἀποταμνόμενον κρέα ἔδμεναι, οἷα ἔοργας,' ' None | sup>
1.74 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.75 Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man.
5.860 loud as nine thousand warriors or ten thousand cry in battle, when they join in the strife of the War-god; and thereat trembling came upon Achaeans alike and Trojans, and fear gat hold of them; so mightily bellowed Ares insatiate of war.
5.905 And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
10.94 o long as the breath abideth in my breast and my knees are quick. I wander thus, because sweet sleep settleth not upon mine eyes, but war is a trouble to me and the woes of the Achaeans. Wondrously do I fear for the Danaans, nor is my mind firm, but I am tossed to and fro, and my heart
14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
16.672 and anoint him with ambrosia, and clothe him about with immortal raiment, and give him to swift conveyers to bear with them, even to the twin brethren, Sleep and Death, who shall set him speedily in the rich land of wide Lycia. There shall his brethren and his kinsfolk give him burial
16.794 for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.795 beneath the feet of the horses—the crested helm; and the plumes were befouled with blood and dust. Not until that hour had the gods suffered that helm with plume of horse-hair to be befouled with dust, but ever did it guard the head and comely brow of a godlike man, even of Achilles; but then Zeus vouchsafed it to Hector,
21.122 Him then Achilles seized by the foot and flung into the river to go his way, and vaunting over him he spake winged words:Lie there now among the fishes that shall lick the blood from thy wound, nor reck aught of thee, neither shall thy mother lay thee on a bier and make lament; 21.125 nay, eddying Scamander shall bear thee into the broad gulf of the sea. Many a fish as he leapeth amid the waves, shall dart up beneath the black ripple to eat the white fat of Lycaon. So perish ye, till we be come to the city of sacred Ilios, ye in flight, and I making havoc in your rear. 21.130 Not even the fair-flowing river with his silver eddies shall aught avail you, albeit to him, I ween, ye have long time been wont to sacrifice bulls full many, and to cast single-hooved horses while yet they lived. into his eddies. Howbeit even so shall ye perish by an evil fate till ye have all paid the price for the slaying of Patroclus and for the woe of the Achaeans, 21.135 /whom by the swift ships ye slew while I tarried afar. 21.139 whom by the swift ships ye slew while I tarried afar. So spake he, and the river waxed the more wroth at heart, and pondered in mind how he should stay goodly Achilles from his labour and ward off ruin from the Trojans. Meanwhile the son of Peleus bearing his far-shadowing spear leapt, eager to slay him, 21.140 upon Asteropaeus, son of Pelegon, that was begotten of wide-flowing Axius and Periboea, eldest of the daughters of Acessamenus; for with her lay the deep-eddying River. Upon him rushed Achilles, and Asteropaeus 21.145 tood forth from the river to face him, holding two spears; and courage was set in his heart by Xanthus, being wroth because of the youths slain in battle, of whom Achilles was making havoc along the stream and had no pity. But when they were come near, as they advanced one against the other, then finst unto Asteropaeus spake swift-footed, goodly Achilles: 21.150 Who among men art thou, and from whence, that thou darest come forth against me? Unhappy are they whose children face my might. Then spake unto him the glorious son of Pelegon:Great-souled son of Peleus, wherefore enquirest thou of my lineage? I come from deep-soiled Paeonia, a land afar, 21.155 leading the Paeonians with their long spears, and this is now my eleventh morn, since I came to Ilios. But my lineage is from wide-flowing Axius—Axius, the water whereof flows the fairest over the face of the earth—who begat Pelegon famed for his spear, and he, men say, 21.160 was my father. Now let us do battle, glorious Achilles. 21.164 was my father. Now let us do battle, glorious Achilles. So spake he threatening, but goodly Achilles raised on high the spear of Pelian ash; howbeit the warrior Asteropaeus hurled with both spears at once, for he was one that could use both hands alike. With the one spear he smote the shield, 21.165 but it brake not through, for the gold stayed it, the gift of the god and with the other he smote the right forearm of Achilles a grazing blow, and the black blood gushed forth; but the spear-point passed above him and fixed itself in the earth, fain to glut itself with flesh. Then Achilles in his turn hurled 21.170 at Asteropaeus his straight-flying spear of ash, eager to slay him but missed the man and struck the high bank and up to half its length he fixed in the bank the spear of ash. But the son of Peleus, drawing his sharp sword from beside his thigh, leapt upon him furiously, 21.175 and the other availed not to draw in his stout hand the ashen spear of Achilles forth from out the bank. Thrice he made it quiver in his eagerness to draw it, and thrice he gave up his effort; but the fourth time his heart was fain to bend and break the ashen spear of the son of Aeacus; howbeit ere that might be Achilles drew nigh and robbed him of life with his sword. 21.180 In the belly he smote him beside the navel, and forth upon the ground gushed all his bowels, and darkness enfolded his eyes as he lay gasping. And Achilles leapt upon his breast and despoiled him of his arms, and exulted saying:Lie as thou art! Hard is it 21.185 to strive with the children of the mighty son of Cronos, albeit for one begotten of a River. Thou verily declarest that thy birth is from the wide-flowing River, whereas I avow me to be of the lineage of great Zeus. The father that begat me is one that is lord among the many Myrmidons, even Peleus, son of Aeacus; and Aeacus was begotten of Zeus. 21.190 Wherefore as Zeus is mightier than rivers that murmur seaward, so mightier too is the seed of Zeus than the seed of a river. For lo, hard beside thee is a great River, if so be he can avail thee aught; but it may not be that one should fight with Zeus the son of Cronos. With him doth not even king Achelous vie, 21.195 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.199 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.200 He spake, and drew forth from the bank his spear of bronze, and left Asteropaeus where he was, when he had robbed him of his life, lying in the sands; and the dark water wetted him. With him then the eels and fishes dealt, plucking and tearing the fat about his kidneys; 21.205 but Achilles went his way after the Paeonians, lords of chariots, who were still huddled in rout along the eddying river, when they saw their best man mightily vanquished in the fierce conflict beneath the hands and sword of the son of Peleus. There slew he Thersilochus and Mydon and Astypylus 21.210 and Mnesus and Thrasius and Aenius and Ophelestes; and yet more of the Paeonians would swift Achilles have slain, had not the deep-eddying River waxed wroth and called to him in the semblance of a man, sending forth a voice from out the deep eddy:O Achilles, beyond men art thou in might, and beyond men doest deeds of evil; 21.215 for ever do the very gods give thee aid. If so be the son of Cronos hath granted thee to slay all the men of Troy, forth out of my stream at least do thou drive them, and work thy direful work on the plain. Lo, full are my lovely streams with dead men, nor can I anywise avail to pour my waters forth into the bright sea, 21.220 being choked with dead, while thou ever slayest ruthlessly. Nay, come, let be; amazement holds me, thou leader of hosts. Then swift-footed Achilles answered him, saying:Thus shall it be, Scamander, nurtured of Zeus, even as thou biddest. Howbeit the proud Trojan will I not cease to slay 21.225 until I have pent them in their city, and have made trial of Hector, man to man, whether he shall slay me or I him. So saying he leapt upon the Trojans like a god. Then unto Apollo spake the deep-eddying River:Out upon it, thou lord of the silver bow, child of Zeus, thou verily hast not kept the commandment 21.230 of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. 21.234 of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. He spake, and Achilles, famed for his spear, sprang from the bank and leapt into his midst; but the River rushed upon him with surging flood, and roused all his streams tumultuously, and swept along the many dead 21.235 that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.240 In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.245 with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.250 goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast 21.255 the bronze rang terribly, while he swerved from beneath the flood and fled ever onward, and the River followed after, flowing with a mighty roar. As when a man that guideth its flow leadeth from a dusky spring a stream of water amid his plants and garden-lots a mattock in his hands and cleareth away the dams from the channel— 21.260 and as it floweth all the pebbles beneath are swept along therewith, and it glideth swiftly onward with murmuring sound down a sloping place and outstrippeth even him that guideth it;—even thus did the flood of the River 21.265 ever overtake Achilles for all he was fleet of foot; for the gods are mightier than men. And oft as swift-footed, goodly Achilles strove to make stand against him and to learn if all the immortals that hold broad heaven were driving him in rout, so often would the great flood of the heaven-fed River beat upon his shoulders from above; and he would spring on high with his feet 21.270 in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet. 21.274 in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet. Then the son of Peleus uttered a bitter cry, with a look at the broad heaven:Father Zeus, how is it that no one of the gods taketh it upon him in my pitiless plight to save me from out the River! thereafter let come upon me what may. 21.275 None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.280 then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.285 drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— 21.290 and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle 21.295 until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory. 21.299 until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory. When the twain had thus spoken, they departed to the immortals, but he went on 21.300 toward the plain, or mightily did the bidding of the gods arouse him; and the whole plain was filled with a flood of water, and many goodly arms and corpses of youths slain in battle were floating there. But on high leapt his knees, as he rushed straight on against the flood, nor might the wide-flowing River stay him; for Athene put in him great strength. 21.305 Nor yet would Scamander abate his fury, but was even more wroth against the son of Peleus, and raising himself on high he made the surge of his flood into a crest, and he called with a shout to Simois:Dear brother, the might of this man let us stay, though it need the two of us, seeing presently he will lay waste the great city of king Priam, 21.310 neither will the Trojans abide him in battle. Nay, bear thou aid with speed, and fill thy streams with water from thy springs, and arouse all thy torrents; raise thou a great wave, and stir thou a mighty din of tree-trunks and stones, that we may check this fierce man 21.315 that now prevaileth, and is minded to vie even with the gods. For I deem that his strength shall naught avail him, neither anywise his comeliness, nor yet that goodly armour, which, I ween, deep beneath the mere shall lie covered over with slime; and himself will I enwrap in sands and shed over him great store of shingle 21.320 past all measuring; nor shall the Achaeans know where to gather his bones, with such a depth of silt shall I enshroud him. Even here shall be his sepulchre, nor shall he have need of a heaped-up mound, when the Achaeans make his funeral. 21.324 past all measuring; nor shall the Achaeans know where to gather his bones, with such a depth of silt shall I enshroud him. Even here shall be his sepulchre, nor shall he have need of a heaped-up mound, when the Achaeans make his funeral. He spake, and rushed tumultuously upon Achilles, raging on high 21.325 and seething with foam and blood and dead men. And the dark flood of the heaven-fed River rose towering above him, and was at point to overwhelm the son of Peleus. But Hera called aloud, seized with fear for Achilles, lest the great deep-eddying River should sweep him away. 21.330 And forthwith she spake unto Hephaestus, her dear son:Rouse thee, Crook-foot, my child! for it was against thee that we deemed eddying Xanthus to be matched in fight. Nay, bear thou aid with speed, and put forth thy flames unstintedly. 21.335 But I will hasten and rouse from the sea a fierce blast of the West Wind and the white South, that shall utterly consume the dead Trojans and their battle gear, ever driving on the evil flame; and do thou along the banks of Xanthus burn up his trees, and beset him about with fire, nor let him anywise turn thee back with soft words or with threatenings; 21.340 neither stay thou thy fury, save only when I call to thee with a shout; then do thou stay thy unwearied fire. So spake she, and Hephaestus made ready wondrous-blazing fire. First on the plain was the fire kindled, and burned the dead, the many dead that lay thick therein, slain by Achilles;
22.59 if so be thou die not as well, slain by Achilles. Nay, enter within the walls, my child, that thou mayest save the Trojan men and Trojan women, and that thou give not great glory to the son of Peleus, and be thyself reft of thy dear life. Furthermore, have thou compassion on me that yet can feel —
22.66 being haled away beneath the deadly hands of the Achaeans. Myself then last of all at the entering in of my door shall ravening dogs rend, when some man by thrust or cast of the sharp bronze hath reft my limbs of life—even the dogs that in my halls I reared at my table to guard my door, 22.70 which then having drunk my blood in the madness of their hearts, shall lie there in the gateway. A young man it beseemeth wholly, when he is slain in battle, that he lie mangled by the sharp bronze; dead though he be, all is honourable whatsoever be seen. But when dogs work shame upon the hoary head and hoary beard 22.75 and on the nakedness of an old man slain, lo, this is the most piteous thing that cometh upon wretched mortals. 22.79 and on the nakedness of an old man slain, lo, this is the most piteous thing that cometh upon wretched mortals. Thus spake the old man, and with his hands he plucked and tore the hoary hairs from his head; but he could not persuade the heart of Hector. And over against him the mother in her turn wailed and shed tears, 22.80 loosening the folds of her robe, while with the other hand she showed her breast, and amid shedding of tears she spake unto him winged words:Hector, my child, have thou respect unto this and pity me, if ever I gave thee the breast to lull thy pain. Think thereon, dear child, and ward off yon foemen 22.85 from within the wall, neither stand thou forth to face him. Cruel is he; for if so be he shay thee, never shall I lay thee on a bier and bewail thee, dear plant, born of mine own self, nay, nor shall thy bounteous wife; but far away from us by the ships of the Argives shall swift dogs devour thee.
22.136 of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things,
22.345 Implore me not, dog, by knees or parents. Would that in any wise wrath and fury might bid me carve thy flesh and myself eat it raw, because of what thou hast wrought, as surely as there lives no man that shall ward off the dogs from thy head; nay, not though they should bring hither and weigh out ransom ten-fold, aye, twenty-fold, 22.347 Implore me not, dog, by knees or parents. Would that in any wise wrath and fury might bid me carve thy flesh and myself eat it raw, because of what thou hast wrought, as surely as there lives no man that shall ward off the dogs from thy head; nay, not though they should bring hither and weigh out ransom ten-fold, aye, twenty-fold, ' ' None |
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18. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • Fear, and human nature • Sparta and Spartans, and fear • hope, and fear
Found in books: Joho (2022), Style and Necessity in Thucydides, 266; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 106; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 125, 130
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Plato, on fear of dying • fear
Found in books: Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 186, 188, 204; Wolfsdorf (2020), Early Greek Ethics, 554
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20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • fear, and dreams
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 317
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • fear
Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 157; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 320
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22. Euripides, Bacchae, 386 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fear • fear, sacrificing out of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 321; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
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386 ἀχαλίνων στομάτων'' None | sup>
386 Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet'' None |
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23. Hebrew Bible, 2 Chronicles, 20.13, 20.15, 20.20 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Fear • fear • menstruants/niddah, earliest expression of a fear of menstrual pollution
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387; Gera (2014), Judith, 181, 432; Stuckenbruck (2007), 1 Enoch 91-108, 292, 304
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20.13 וְכָל־יְהוּדָה עֹמְדִים לִפְנֵי יְהוָה גַּם־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם׃
20.15 וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים׃' ' None | sup>
20.13 And all Judah stood before the LORD, with their little ones, their wives, and their children.
20.15 and he said: ‘Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s.
20.20 And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood and said: ‘Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the LORD your God, so shall ye be established; believe His prophets, so shall ye prosper.’'' None |
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24. Hebrew Bible, Ecclesiastes, 5.6, 8.12, 12.13-12.14 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Augustine, fear of God • Fear • Fear, of God • Fear, of Natural Forces • Horsesius, fear of God • Rule (Augustine), fear of God • Testament (Horsiesius), fear of God • fear of God
Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 73, 74, 79; Stuckenbruck (2007), 1 Enoch 91-108, 472
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5.6 כִּי בְרֹב חֲלֹמוֹת וַהֲבָלִים וּדְבָרִים הַרְבֵּה כִּי אֶת־הָאֱלֹהִים יְרָא׃
8.12 אֲשֶׁר חֹטֶא עֹשֶׂה רָע מְאַת וּמַאֲרִיךְ לוֹ כִּי גַּם־יוֹדֵעַ אָנִי אֲשֶׁר יִהְיֶה־טּוֹב לְיִרְאֵי הָאֱלֹהִים אֲשֶׁר יִירְאוּ מִלְּפָנָיו׃
12.13 סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹהִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כָּל־הָאָדָם׃ 12.14 כִּי אֶת־כָּל־מַעֲשֶׂה הָאֱלֹהִים יָבִא בְמִשְׁפָּט עַל כָּל־נֶעְלָם אִם־טוֹב וְאִם־רָע׃sup>
5.6 For through the multitude of dreams and vanities there are also many words; but fear thou God.
8.12 because a sinner doeth evil a hundred times, and prolongeth his days—though yet I know that it shall be well with them that fear God, that fear before Him;
12.13 The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man. 12.14 For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil. | |
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25. Herodotus, Histories, 1.4, 3.30, 7.5, 7.8, 7.11, 7.103-7.104 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • fear
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 156; Gera (2014), Judith, 61, 162; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 356, 369, 370
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1.4 μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι.
3.30 Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι.
7.5 ἀποθανόντος δὲ Δαρείου ἡ βασιληίη ἀνεχώρησε ἐς τὸν παῖδα τὸν ἐκείνου Ξέρξην. ὁ τοίνυν Ξέρξης ἐπὶ μὲν τὴν Ἑλλάδα οὐδαμῶς πρόθυμος ἦν κατʼ ἀρχὰς στρατεύεσθαι, ἐπὶ δὲ Αἴγυπτον ἐποιέετο στρατιῆς ἄγερσιν. παρεὼν δὲ καὶ δυνάμενος παρʼ αὐτῷ μέγιστον Περσέων Μαρδόνιος ὁ Γοβρύεω, ὃς ἦν Ξέρξῃ μὲν ἀνεψιὸς Δαρείου δὲ ἀδελφεῆς παῖς, τοιούτου λόγου εἴχετο, λέγων “δέσποτα, οὐκ οἰκός ἐστι Ἀθηναίους ἐργασαμένους πολλὰ δὴ κακὰ Πέρσας μὴ οὐ δοῦναι δίκην τῶν ἐποίησαν. ἀλλʼ εἰ τὸ μὲν νῦν ταῦτα πρήσσοις τά περ ἐν χερσὶ ἔχεις· ἡμερώσας δὲ Αἴγυπτον τὴν ἐξυβρίσασαν στρατηλάτεε ἐπὶ τὰς Ἀθήνας, ἵνα λόγος τέ σε ἔχῃ πρὸς ἀνθρώπων ἀγαθός, καί τις ὕστερον φυλάσσηται ἐπὶ γῆν τὴν σὴν στρατεύεσθαι.” οὗτος μέν οἱ ὁ λόγος ἦν τιμωρός· τοῦδε δὲ τοῦ λόγου παρενθήκην ποιεέσκετο τήνδε, ὡς ἡ Εὐρώπη περικαλλὴς εἴη χώρη, καὶ δένδρεα παντοῖα φέρει τὰ ἥμερα, ἀρετήν τε ἄκρη, βασιλέι τε μούνῳ θνητῶν ἀξίη ἐκτῆσθαι.
7.8 Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε.
7.8 “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·”
7.8 “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.”
7.8 “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.”
7.8 “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο.
7.11 Ἀρτάβανος μὲν ταῦτα ἔλεξε, Ξέρξης δὲ θυμωθεὶς ἀμείβεται τοῖσιδε. “Ἀρτάβανε, πατρὸς εἶς τοῦ ἐμοῦ ἀδελφεός· τοῦτό σε ῥύσεται μηδένα ἄξιον μισθὸν λαβεῖν ἐπέων ματαίων. καί τοι ταύτην τὴν ἀτιμίην προστίθημι ἐόντι κακῷ καὶ ἀθύμῳ, μήτε συστρατεύεσθαι ἔμοιγε ἐπὶ τὴν Ἑλλάδα αὐτοῦ τε μένειν ἅμα τῇσι γυναιξί· ἐγὼ δὲ καὶ ἄνευ σέο ὅσα περ εἶπα ἐπιτελέα ποιήσω. μὴ γὰρ εἴην ἐκ Δαρείου τοῦ Ὑστάσπεος τοῦ Ἀρσάμεος τοῦ Ἀριαράμνεω τοῦ Τεΐσπεος τοῦ Κύρου τοῦ Καμβύσεω τοῦ Τεΐσπεος τοῦ Ἀχαιμένεος γεγονώς, μὴ τιμωρησάμενος Ἀθηναίους, εὖ ἐπιστάμενος ὅτι εἰ ἡμεῖς ἡσυχίην ἄξομεν, ἀλλʼ οὐκ ἐκεῖνοι, ἀλλὰ καὶ μάλα στρατεύσονται ἐπὶ τὴν ἡμετέρην, εἰ χρὴ σταθμώσασθαι τοῖσι ὑπαργμένοισι ἐξ ἐκείνων, οἳ Σάρδις τε ἐνέπρησαν καὶ ἤλασαν ἐς τὴν Ἀσίην. οὔκων ἐξαναχωρέειν οὐδετέροισι δυνατῶς ἔχει, ἀλλὰ ποιέειν ἢ παθεῖν πρόκειται ἀγών, ἵνα ἢ τάδε πάντα ὑπὸ Ἕλλησι ἢ ἐκεῖνα πάντα ὑπὸ Πέρσῃσι γένηται· τὸ γὰρ μέσον οὐδὲν τῆς ἔχθρης ἐστί. καλὸν ὦν προπεπονθότας ἡμέας τιμωρέειν ἤδη γίνεται, ἵνα καὶ τὸ δεινὸν τὸ πείσομαι τοῦτο μάθω, ἐλάσας ἐπʼ ἄνδρας τούτους, τούς γε καὶ Πέλοψ ὁ Φρύξ, ἐὼν πατέρων τῶν ἐμῶν δοῦλος, κατεστρέψατο οὕτω ὡς καὶ ἐς τόδε αὐτοί τε ὥνθρωποι καὶ ἡ γῆ αὐτῶν ἐπώνυμοι τοῦ καταστρεψαμένου καλέονται.”
7.103 ταῦτα ἀκούσας Ξέρξης γελάσας ἔφη “Δημάρητε, οἷον ἐφθέγξαο ἔπος, ἄνδρας χιλίους στρατιῇ τοσῇδε μαχήσεσθαι. ἄγε εἰπέ μοι· σὺ φῂς τούτων τῶν ἀνδρῶν βασιλεὺς αὐτὸς γενέσθαι· σὺ ὦν ἐθελήσεις αὐτίκα μάλα πρὸς ἄνδρας δέκα μάχεσθαι; καίτοι εἰ τὸ πολιτικὸν ὑμῖν πᾶν ἐστι τοιοῦτον οἷον σὺ διαιρέεις, σέ γε τὸν κείνων βασιλέα πρέπει πρὸς τὸ διπλήσιον ἀντιτάσσεσθαι κατὰ νόμους τοὺς ὑμετέρους. εἰ γὰρ κείνων ἕκαστος δέκα ἀνδρῶν τῆς στρατιῆς τῆς ἐμῆς ἀντάξιος ἐστί, σὲ δέ γε δίζημαι εἴκοσι εἶναι ἀντάξιον, καὶ οὕτω μὲν ὀρθοῖτʼ ἂν ὁ λόγος ὁ παρὰ σέο λεγόμενος· εἰ δὲ τοιοῦτοί τε ἐόντες καὶ μεγάθεα τοσοῦτοι, ὅσοι σύ τε καὶ οἳ παρʼ ἐμὲ φοιτῶσι Ἑλλήνων ἐς λόγους αὐχέετε τοσοῦτον, ὅρα μὴ μάτην κόμπος ὁ λόγος οὗτος εἰρημένος ᾖ. ἐπεὶ φέρε ἴδω παντὶ τῷ οἰκότι· κῶς ἂν δυναίατο χίλιοι ἢ καὶ μύριοι ἢ καὶ πεντακισμύριοι, ἐόντες γε ἐλεύθεροι πάντες ὁμοίως καὶ μὴ ὑπʼ ἑνὸς ἀρχόμενοι, στρατῷ τοσῷδε ἀντιστῆναι; ἐπεί τοι πλεῦνες περὶ ἕνα ἕκαστον γινόμεθα ἢ χίλιοι, ἐόντων ἐκείνων πέντε χιλιάδων. ὑπὸ μὲν γὰρ ἑνὸς ἀρχόμενοι κατὰ τρόπον τὸν ἡμέτερον γενοίατʼ ἄν, δειμαίνοντες τοῦτον, καὶ παρὰ τὴν ἑωυτῶν φύσιν ἀμείνονες, καὶ ἴοιεν ἀναγκαζόμενοι μάστιγι ἐς πλεῦνας ἐλάσσονες ἐόντες· ἀνειμένοι δὲ ἐς τὸ ἐλεύθερον οὐκ ἂν ποιέοιεν τούτων οὐδέτερα. δοκέω δὲ ἔγωγε καὶ ἀνισωθέντας πλήθεϊ χαλεπῶς ἂν Ἕλληνας Πέρσῃσι μούνοισι μάχεσθαι. ἀλλὰ παρʼ ἡμῖν μὲν μούνοισι τοῦτο ἐστὶ τὸ σὺ λέγεις, ἔστι γε μὲν οὐ πολλὸν ἀλλὰ σπάνιον· εἰσὶ γὰρ Περσέων τῶν ἐμῶν αἰχμοφόρων οἳ ἐθελήσουσι Ἑλλήνων ἀνδράσι τρισὶ ὁμοῦ μάχεσθαι· τῶν σὺ ἐὼν ἄπειρος πολλὰ φλυηρέεις.” 7.104 πρὸς ταῦτα Δημάρητος λέγει “ὦ βασιλεῦ, ἀρχῆθεν ἠπιστάμην ὅτι ἀληθείῃ χρεώμενος οὐ φίλα τοι ἐρέω· σὺ δʼ ἐπεὶ ἠνάγκασας λέγειν τῶν λόγων τοὺς ἀληθεστάτους, ἔλεγον τὰ κατήκοντα Σπαρτιήτῃσι. καίτοι ὡς ἐγὼ τυγχάνω τὰ νῦν τάδε ἐστοργὼς ἐκείνους, αὐτὸς μάλιστα ἐξεπίστεαι, οἵ με τιμήν τε καὶ γέρεα ἀπελόμενοι πατρώια ἄπολίν τε καὶ φυγάδα πεποιήκασι, πατὴρ δὲ σὸς ὑποδεξάμενος βίον τέ μοι καὶ οἶκον ἔδωκε. οὔκων οἰκός ἐστι ἄνδρα τὸν σώφρονα εὐνοίην φαινομένην διωθέεσθαι, ἀλλὰ στέργειν μάλιστα. ἐγὼ δὲ οὔτε δέκα ἀνδράσι ὑπίσχομαι οἷός τε εἶναι μάχεσθαι οὔτε δυοῖσι, ἑκών τε εἶναι οὐδʼ ἂν μουνομαχέοιμι. εἰ δὲ ἀναγκαίη εἴη ἢ μέγας τις ὁ ἐποτρύνων ἀγών, μαχοίμην ἂν πάντων ἥδιστα ἑνὶ τούτων τῶν ἀνδρῶν οἳ Ἑλλήνων ἕκαστος φησὶ τριῶν ἄξιος εἶναι. ὣς δὲ καὶ Λακεδαιμόνιοι κατὰ μὲν ἕνα μαχόμενοι οὐδαμῶν εἰσι κακίονες ἀνδρῶν, ἁλέες δὲ ἄριστοι ἀνδρῶν ἁπάντων. ἐλεύθεροι γὰρ ἐόντες οὐ πάντα ἐλεύθεροι εἰσί· ἔπεστι γάρ σφι δεσπότης νόμος, τὸν ὑποδειμαίνουσι πολλῷ ἔτι μᾶλλον ἢ οἱ σοὶ σέ. ποιεῦσι γῶν τὰ ἂν ἐκεῖνος ἀνώγῃ· ἀνώγει δὲ τὠυτὸ αἰεί, οὐκ ἐῶν φεύγειν οὐδὲν πλῆθος ἀνθρώπων ἐκ μάχης, ἀλλὰ μένοντας ἐν τῇ τάξι ἐπικρατέειν ἢ ἀπόλλυσθαι. σοὶ δὲ εἰ φαίνομαι ταῦτα λέγων φλυηρέειν, τἆλλα σιγᾶν θέλω τὸ λοιπόν· νῦν τε ἀναγκασθεὶς ἔλεξα. γένοιτο μέντοι κατὰ νόον τοι, βασιλεῦ”'' None | sup>
1.4 So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them.
3.30 But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. ' "
7.5 After Darius' death, the royal power descended to his son Xerxes. Now Xerxes was at first by no means eager to march against Hellas; it was against Egypt that he mustered his army. But Mardonius son of Gobryas, Xerxes cousin and the son of Darius' sister, was with the king and had more influence with him than any Persian. He argued as follows: “Master, it is not fitting that the Athenians should go unpunished for their deeds, after all the evil they have done to the Persians. ,For now you should do what you have in hand; then, when you have tamed the insolence of Egypt, lead your armies against Athens, so that you may have fair fame among men, and others may beware of invading your realm in the future.” ,This argument was for vengeance, but he kept adding that Europe was an extremely beautiful land, one that bore all kinds of orchard trees, a land of highest excellence, worthy of no mortal master but the king. " 7.8 After the conquest of Egypt, intending now to take in hand the expedition against Athens, Xerxes held a special assembly of the noblest among the Persians, so he could learn their opinions and declare his will before them all. When they were assembled, Xerxes spoke to them as follows: ,“Men of Persia, I am not bringing in and establishing a new custom, but following one that I have inherited. As I learn from our elders, we have never yet remained at peace ever since Cyrus deposed Astyages and we won this sovereignty from the Medes. It is the will of heaven; and we ourselves win advantage by our many enterprises. No one needs to tell you, who already know them well, which nations Cyrus and Cambyses and Darius my father subdued and added to our realm. ,Ever since I came to this throne, I have considered how I might not fall short of my predecessors in this honor, and not add less power to the Persians; and my considerations persuade me that we may win not only renown, but a land neither less nor worse, and more fertile, than that which we now possess; and we would also gain vengeance and requital. For this cause I have now summoned you together, that I may impart to you what I intend to do. ,It is my intent to bridge the Hellespont and lead my army through Europe to Hellas, so I may punish the Athenians for what they have done to the Persians and to my father. ,You saw that Darius my father was set on making an expedition against these men. But he is dead, and it was not granted him to punish them. On his behalf and that of all the Persians, I will never rest until I have taken Athens and burnt it, for the unprovoked wrong that its people did to my father and me. ,First they came to Sardis with our slave Aristagoras the Milesian and burnt the groves and the temples; next, how they dealt with us when we landed on their shores, when Datis and Artaphrenes were our generals, I suppose you all know. ,For these reasons I am resolved to send an army against them; and I reckon that we will find the following benefits among them: if we subdue those men, and their neighbors who dwell in the land of Pelops the Phrygian, we will make the borders of Persian territory and of the firmament of heaven be the same. ,No land that the sun beholds will border ours, but I will make all into one country, when I have passed over the whole of Europe. ,I learn that this is the situation: no city of men or any human nation which is able to meet us in battle will be left, if those of whom I speak are taken out of our way. Thus the guilty and the innocent will alike bear the yoke of slavery. ,This is how you would best please me: when I declare the time for your coming, every one of you must eagerly appear; and whoever comes with his army best equipped will receive from me such gifts as are reckoned most precious among us. ,Thus it must be done; but so that I not seem to you to have my own way, I lay the matter before you all, and bid whoever wishes to declare his opinion.” So spoke Xerxes and ceased. ' "
7.11 Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” " 7.103 When he heard this, Xerxes smiled and said, “What a strange thing to say, Demaratus, that a thousand men would fight with so great an army! Come now, tell me this: you say that you were king of these men. Are you willing right now to fight with ten men? Yet if your state is entirely as you define it, you as their king should by right encounter twice as many according to your laws. ,If each of them is a match for ten men of my army, then it is plain to me that you must be a match for twenty; in this way you would prove that what you say is true. But if you Greeks who so exalt yourselves are just like you and the others who come to speak with me, and are also the same size, then beware lest the words you have spoken be only idle boasting. ,Let us look at it with all reasonableness: how could a thousand, or ten thousand, or even fifty thousand men, if they are all equally free and not under the rule of one man, withstand so great an army as mine? If you Greeks are five thousand, we still would be more than a thousand to one. ,If they were under the rule of one man according to our custom, they might out of fear of him become better than they naturally are, and under compulsion of the lash they might go against greater numbers of inferior men; but if they are allowed to go free they would do neither. I myself think that even if they were equal in numbers it would be hard for the Greeks to fight just against the Persians. ,What you are talking about is found among us alone, and even then it is not common but rare; there are some among my Persian spearmen who will gladly fight with three Greeks at once. You have no knowledge of this and are spouting a lot of nonsense.” 7.104 To this Demaratus answered, “O king I knew from the first that the truth would be unwelcome to you. But since you compelled me to speak as truly as I could, I have told you how it stands with the Spartans. ,You yourself best know what love I bear them: they have robbed me of my office and the privileges of my house, and made me a cityless exile; your father received me and gave me a house and the means to live on. It is not reasonable for a sensible man to reject goodwill when it appears; rather he will hold it in great affection. ,I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. ,So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. ,They do whatever it bids; and its bidding is always the same, that they must never flee from the battle before any multitude of men, but must abide at their post and there conquer or die. If I seem to you to speak foolishness when I say this, then let me hereafter hold my peace; it is under constraint that I have now spoken. But may your wish be fulfilled, King.” '' None |
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26. Sophocles, Antigone, 1113 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • fear, associated with women/the feminine • fear, emasculating emotion
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 74; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 319
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1113 and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end.'' None |
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27. Sophocles, Oedipus The King, 118-119, 747 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Emotions, Fear (fright) • fear • fear, of Oedipus
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 31; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 510; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 317
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118 All perished, save one who fled in fear, and he could tell with assurance only one thing of all that he saw. Oedipu' 119 All perished, save one who fled in fear, and he could tell with assurance only one thing of all that he saw. Oedipu ' None |
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28. Thucydides, The History of The Peloponnesian War, 1.23.6, 1.70.3, 1.81.6, 1.88, 1.118.2, 2.59.3, 2.64.1, 2.65.9, 3.45.5-3.45.6, 8.1.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenians at Sparta (Speech of), and ‘greatest things’ (fear, honour, and advantage) • Athens and Athenians, and fear • Fear, Pericles confronted with • Fear, and human nature • Fear, as motivation for Sicilian Expedition • Sparta and Spartans, and fear • fear, • hope, and fear
Found in books: Hau (2017), Moral History from Herodotus to Diodorus Siculus, 208; Joho (2022), Style and Necessity in Thucydides, 21, 93, 134, 160, 161, 162, 168, 188, 189, 190, 230, 251, 257, 258, 259, 260, 261, 262, 275, 280, 281; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 113, 114, 138
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1.23.6 τὴν μὲν γὰρ ἀληθεστάτην πρόφασιν, ἀφανεστάτην δὲ λόγῳ, τοὺς Ἀθηναίους ἡγοῦμαι μεγάλους γιγνομένους καὶ φόβον παρέχοντας τοῖς Λακεδαιμονίοις ἀναγκάσαι ἐς τὸ πολεμεῖν: αἱ δ’ ἐς τὸ φανερὸν λεγόμεναι αἰτίαι αἵδ’ ἦσαν ἑκατέρων, ἀφ’ ὧν λύσαντες τὰς σπονδὰς ἐς τὸν πόλεμον κατέστησαν.
1.70.3 αὖθις δὲ οἱ μὲν καὶ παρὰ δύναμιν τολμηταὶ καὶ παρὰ γνώμην κινδυνευταὶ καὶ ἐν τοῖς δεινοῖς εὐέλπιδες: τὸ δὲ ὑμέτερον τῆς τε δυνάμεως ἐνδεᾶ πρᾶξαι τῆς τε γνώμης μηδὲ τοῖς βεβαίοις πιστεῦσαι τῶν τε δεινῶν μηδέποτε οἴεσθαι ἀπολυθήσεσθαι.
1.81.6 μὴ γὰρ δὴ ἐκείνῃ γε τῇ ἐλπίδι ἐπαιρώμεθα ὡς ταχὺ παυσθήσεται ὁ πόλεμος, ἢν τὴν γῆν αὐτῶν τέμωμεν. δέδοικα δὲ μᾶλλον μὴ καὶ τοῖς παισὶν αὐτὸν ὑπολίπωμεν: οὕτως εἰκὸς Ἀθηναίους φρονήματι μήτε τῇ γῇ δουλεῦσαι μήτε ὥσπερ ἀπείρους καταπλαγῆναι τῷ πολέμῳ.
1.118.2 ταῦτα δὲ ξύμπαντα ὅσα ἔπραξαν οἱ Ἕλληνες πρός τε ἀλλήλους καὶ τὸν βάρβαρον ἐγένετο ἐν ἔτεσι πεντήκοντα μάλιστα μεταξὺ τῆς τε Ξέρξου ἀναχωρήσεως καὶ τῆς ἀρχῆς τοῦδε τοῦ πολέμου: ἐν οἷς οἱ Ἀθηναῖοι τήν τε ἀρχὴν ἐγκρατεστέραν κατεστήσαντο καὶ αὐτοὶ ἐπὶ μέγα ἐχώρησαν δυνάμεως, οἱ δὲ Λακεδαιμόνιοι αἰσθόμενοι οὔτε ἐκώλυον εἰ μὴ ἐπὶ βραχύ, ἡσύχαζόν τε τὸ πλέον τοῦ χρόνου, ὄντες μὲν καὶ πρὸ τοῦ μὴ ταχεῖς ἰέναι ἐς τοὺς πολέμους, ἢν μὴ ἀναγκάζωνται, τὸ δέ τι καὶ πολέμοις οἰκείοις ἐξειργόμενοι, πρὶν δὴ ἡ δύναμις τῶν Ἀθηναίων σαφῶς ᾔρετο καὶ τῆς ξυμμαχίας αὐτῶν ἥπτοντο. τότε δὲ οὐκέτι ἀνασχετὸν ἐποιοῦντο, ἀλλ’ ἐπιχειρητέα ἐδόκει εἶναι πάσῃ προθυμίᾳ καὶ καθαιρετέα ἡ ἰσχύς, ἢν δύνωνται, ἀραμένοις τόνδε τὸν πόλεμον.
2.59.3 ὁ δὲ ὁρῶν αὐτοὺς πρὸς τὰ παρόντα χαλεπαίνοντας καὶ πάντα ποιοῦντας ἅπερ αὐτὸς ἤλπιζε, ξύλλογον ποιήσας ʽἔτι δ’ ἐστρατήγεἰ ἐβούλετο θαρσῦναί τε καὶ ἀπαγαγὼν τὸ ὀργιζόμενον τῆς γνώμης πρὸς τὸ ἠπιώτερον καὶ ἀδεέστερον καταστῆσαι: παρελθὼν δὲ ἔλεξε τοιάδε.
2.64.1 ‘ὑμεῖς δὲ μήτε ὑπὸ τῶν τοιῶνδε πολιτῶν παράγεσθε μήτε ἐμὲ δι’ ὀργῆς ἔχετε, ᾧ καὶ αὐτοὶ ξυνδιέγνωτε πολεμεῖν, εἰ καὶ ἐπελθόντες οἱ ἐναντίοι ἔδρασαν ἅπερ εἰκὸς ἦν μὴ ἐθελησάντων ὑμῶν ὑπακούειν, ἐπιγεγένηταί τε πέρα ὧν προσεδεχόμεθα ἡ νόσος ἥδε, πρᾶγμα μόνον δὴ τῶν πάντων ἐλπίδος κρεῖσσον γεγενημένον. καὶ δι’ αὐτὴν οἶδ’ ὅτι μέρος τι μᾶλλον ἔτι μισοῦμαι, οὐ δικαίως, εἰ μὴ καὶ ὅταν παρὰ λόγον τι εὖ πράξητε ἐμοὶ ἀναθήσετε.
2.65.9 ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή.
3.45.5 ἥ τε ἐλπὶς καὶ ὁ ἔρως ἐπὶ παντί, ὁ μὲν ἡγούμενος, ἡ δ’ ἐφεπομένη, καὶ ὁ μὲν τὴν ἐπιβουλὴν ἐκφροντίζων, ἡ δὲ τὴν εὐπορίαν τῆς τύχης ὑποτιθεῖσα, πλεῖστα βλάπτουσι, καὶ ὄντα ἀφανῆ κρείσσω ἐστὶ τῶν ὁρωμένων δεινῶν. 3.45.6 καὶ ἡ τύχη ἐπ’ αὐτοῖς οὐδὲν ἔλασσον ξυμβάλλεται ἐς τὸ ἐπαίρειν: ἀδοκήτως γὰρ ἔστιν ὅτε παρισταμένη καὶ ἐκ τῶν ὑποδεεστέρων κινδυνεύειν τινὰ προάγει, καὶ οὐχ ἧσσον τὰς πόλεις, ὅσῳ περὶ τῶν μεγίστων τε, ἐλευθερίας ἢ ἄλλων ἀρχῆς, καὶ μετὰ πάντων ἕκαστος ἀλογίστως ἐπὶ πλέον τι αὑτὸν ἐδόξασεν.
8.1.2 πάντα δὲ πανταχόθεν αὐτοὺς ἐλύπει τε καὶ περιειστήκει ἐπὶ τῷ γεγενημένῳ φόβος τε καὶ κατάπληξις μεγίστη δή. ἅμα μὲν γὰρ στερόμενοι καὶ ἰδίᾳ ἕκαστος καὶ ἡ πόλις ὁπλιτῶν τε πολλῶν καὶ ἱππέων καὶ ἡλικίας οἵαν οὐχ ἑτέραν ἑώρων ὑπάρχουσαν ἐβαρύνοντο: ἅμα δὲ ναῦς οὐχ ὁρῶντες ἐν τοῖς νεωσοίκοις ἱκανὰς οὐδὲ χρήματα ἐν τῷ κοινῷ οὐδ’ ὑπηρεσίας ταῖς ναυσὶν ἀνέλπιστοι ἦσαν ἐν τῷ παρόντι σωθήσεσθαι, τούς τε ἀπὸ τῆς Σικελίας πολεμίους εὐθὺς σφίσιν ἐνόμιζον τῷ ναυτικῷ ἐπὶ τὸν Πειραιᾶ πλευσεῖσθαι, ἄλλως τε καὶ τοσοῦτον κρατήσαντας, καὶ τοὺς αὐτόθεν πολεμίους τότε δὴ καὶ διπλασίως πάντα παρεσκευασμένους κατὰ κράτος ἤδη καὶ ἐκ γῆς καὶ ἐκ θαλάσσης ἐπικείσεσθαι, καὶ τοὺς ξυμμάχους σφῶν μετ᾽ αὐτῶν ἀποστάντας.' ' None | sup>
1.23.6 The real cause I consider to be the one which was formally most kept out of sight. The growth of the power of Athens, and the alarm which this inspired in Lacedaemon, made war inevitable. Still it is well to give the grounds alleged by either side, which led to the dissolution of the treaty and the breaking out of the war.
1.70.3 Again, they are adventurous beyond their power, and daring beyond their judgment, and in danger they are sanguine; your wont is to attempt less than is justified by your power, to mistrust even what is sanctioned by your judgment, and to fancy that from danger there is no release.
1.81.6 For let us never be elated by the fatal hope of the war being quickly ended by the devastation of their lands. I fear rather that we may leave it as a legacy to our children; so improbable is it that the Athenian spirit will be the slave of their land, or Athenian experience be cowed by war. ' "
1.118.2 All these actions of the Hellenes against each other and the barbarian occurred in the fifty years' interval between the retreat of Xerxes and the beginning of the present war. During this interval the Athenians succeeded in placing their empire on a firmer basis, and advanced their own home power to a very great height. The Lacedaemonians, though fully aware of it, opposed it only for a little while, but remained inactive during most of the period, being of old slow to go to war except under the pressure of necessity, and in the present instance being hampered by wars at home; until the growth of the Athenian power could be no longer ignored, and their own confederacy became the object of its encroachments. They then felt that they could endure it no longer, but that the time had come for them to throw themselves heart and soul upon the hostile power, and break it, if they could, by commencing the present war. " 2.59.3 When he saw them exasperated at the present turn of affairs and acting exactly as he had anticipated, he called an assembly, being (it must be remembered) still general, with the double object of restoring confidence and of leading them from these angry feelings to a calmer and more hopeful state of mind. He accordingly came forward and spoke as follows:
2.64.1 But you must not be seduced by citizens like these nor be angry with me,—who, if I voted for war, only did as you did yourselves,—in spite of the enemy having invaded your country and done what you could be certain that he would do, if you refused to comply with his demands; and although besides what we counted for, the plague has come upon us—the only point indeed at which our calculation has been at fault. It is this, I know, that has had a large share in making me more unpopular than I should otherwise have been,—quite undeservedly, unless you are also prepared to give me the credit of any success with which chance may present you.
2.65.9 Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen.
3.45.5 Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. 3.45.6 Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity.
8.1.2 Already distressed at all points and in all quarters, after what had now happened, they were seized by a fear and consternation quite without example. It was grievous enough for the state and for every man in his proper person to lose so many heavy infantry, cavalry, and able-bodied troops, and to see none left to replace them; but when they saw, also, that they had not sufficient ships in their docks, or money in the treasury, or crews for the ships, they began to despair of salvation. They thought that their enemies in Sicily would immediately sail with their fleet against Piraeus, inflamed by so signal a victory; while their adversaries at home, redoubling all their preparations, would vigorously attack them by sea and land at once, aided by their own revolted confederates. ' ' None |
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29. Xenophon, The Education of Cyrus, 8.7.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • fear • fear of God
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 66; Corley (2002), Ben Sira's Teaching on Friendship, 217
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8.7.13 οἶσθα μὲν οὖν καὶ σύ, ὦ Καμβύση, ὅτι οὐ τόδε τὸ χρυσοῦν σκῆπτρον τὸ τὴν βασιλείαν διασῷζόν ἐστιν, ἀλλʼ οἱ πιστοὶ φίλοι σκῆπτρον βασιλεῦσιν ἀληθέστατον καὶ ἀσφαλέστατον. πιστοὺς δὲ μὴ νόμιζε φύσει φύεσθαι ἀνθρώπους· πᾶσι γὰρ ἂν οἱ αὐτοὶ πιστοὶ φαίνοιντο, ὥσπερ καὶ τἆλλα τὰ πεφυκότα πᾶσι τὰ αὐτὰ φαίνεται· ἀλλὰ τοὺς πιστοὺς τίθεσθαι δεῖ ἕκαστον ἑαυτῷ· ἡ δὲ κτῆσις αὐτῶν ἔστιν οὐδαμῶς σὺν τῇ βίᾳ, ἀλλὰ μᾶλλον σὺν τῇ εὐεργεσίᾳ.'' None | sup>
8.7.13 As for you, Cambyses, you must also know His words of counsel—(1) to Cambyses; that it is not this golden sceptre that maintains your empire; but faithful friends are a monarch’s truest and surest sceptre. But do not think that man is naturally faithful; else all men would find the same persons faithful, just as all find the other properties of nature the same. But every one must create for himself faithfulness in his friends; and the winning of such friends comes in no wise by compulsion, but by kindness. '' None |
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30. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Fear, In catharsis • fear • fear (fright)
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 164; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 185; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22, 293
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31. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Fear, Pavor ambiguous between fear and trembling • Plato, on shame and fear • Vices, Fear • fear • fear, opposed to confidence
Found in books: Graver (2007), Stoicism and Emotion, 217; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 183; Sattler (2021), Ancient Ethics and the Natural World, 120, 121; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 376; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 87
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32. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Fear • Aristotle, Tragedy connotes grief, as well as pity and fear • Emotions, Fear (fright) • Plato, Including fearful emotions of pity and grief • Tragedy, connotes grief as well as pity and fear • fear • fear (fright)
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 251; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 29; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24, 291; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 643
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33. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Aristotle, Fear • Emotions, Fear (fright) • Fear, Definitions • Plato, on shame and fear • action-tendency, of fear • appraisal, of fear • definition of individual emotions, envy, fear • fear • fear (fright) • fear, and goods • fear, characteristics of • fear, contextualisation of • fear, definition of • fear, in Greco-Roman sources • fear, object of • fear, opposed to confidence • fear, subcategories of
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 114; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 28, 39, 74, 138, 251; Graver (2007), Stoicism and Emotion, 217; Hockey (2019), The Role of Emotion in 1 Peter, 180, 181, 182, 228; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 180, 181, 183; Sattler (2021), Ancient Ethics and the Natural World, 117, 118; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22, 23, 24, 135; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 69, 330, 658
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34. Septuagint, Ecclesiasticus (Siracides), 1.8, 1.11-1.14, 1.16, 2.7-2.13, 5.8, 6.16, 7.17, 7.31, 10.12-10.19, 11.18, 12.14, 13.1, 17.3, 19.2-19.3, 19.20, 24.23, 25.10, 31.5-31.7, 32.19, 33.20, 34.13, 36.1, 38.24, 39.1-39.5, 40.23, 40.26, 43.24, 44.1 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • fear • fear of God • fear, and behaviour • fear, and goods • fear, as boundary making • fear, contextualisation of • fear, in the LXX • fear, negation of • fear, object of • fear, of God
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 2, 10, 17, 18, 25, 35, 38, 39, 44, 45, 47, 49, 60, 61, 62, 63, 71, 85, 89, 93, 94, 98, 101, 103, 111, 112, 113, 114, 145, 156, 160, 216, 217, 218, 221, 226, 227; Gera (2014), Judith, 468; Hockey (2019), The Role of Emotion in 1 Peter, 184, 186, 211, 212; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198, 199; Levison (2023), The Greek Life of Adam and Eve. 344, 345, 415, 558, 650, 693, 784; Stuckenbruck (2007), 1 Enoch 91-108, 264, 285, 313, 472, 477
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1.8 She dwells with all flesh according to his gift,and he supplied her to those who love him.
1.11 With him who fears the Lord it will go well at the end;on the day of his death he will be blessed. 1.12 To fear the Lord is the beginning of wisdom;she is created with the faithful in the womb. 1.13 She made among men an eternal foundation,and among their descendants she will be trusted. 1.14 To fear the Lord is wisdoms full measure;she satisfies men with her fruits;
1.16 The fear of the Lord is the crown of wisdom,making peace and perfect health to flourish.
2.7 You who fear the Lord, wait for his mercy;and turn not aside, lest you fall. 2.8 You who fear the Lord, trust in him,and your reward will not fail; 2.9 you who fear the Lord, hope for good things,for everlasting joy and mercy. 2.11 For the Lord is compassionate and merciful;he forgives sins and saves in time of affliction. 2.12 Woe to timid hearts and to slack hands,and to the sinner who walks along two ways!
5.8 Do not depend on dishonest wealth,for it will not benefit you in the day of calamity.
5.8 For there is a friend who is such at his own convenience,but will not stand by you in your day of trouble.
7.17 Humble yourself greatly,for the punishment of the ungodly is fire and worms.
7.31 Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things.
10.12 The beginning of mans pride is to depart from the Lord;his heart has forsaken his Maker.
10.12 There is another who is slow and needs help,who lacks strength and abounds in poverty;but the eyes of the Lord look upon him for his good;he lifts him out of his low estate 10.13 For the beginning of pride is sin,and the man who clings to it pours out abominations. Therefore the Lord brought upon them extraordinary afflictions,and destroyed them utterly. 10.13 and raises up his head,so that many are amazed at him. 10.14 Good things and bad, life and death,poverty and wealth, come from the Lord. 10.14 The Lord has cast down the thrones of rulers,and has seated the lowly in their place. 10.15 The Lord has plucked up the roots of the nations,and has planted the humble in their place. 10.16 The Lord has overthrown the lands of the nations,and has destroyed them to the foundations of the earth. 10.17 He has removed some of them and destroyed them,and has extinguished the memory of them from the earth. 10.17 The gift of the Lord endures for those who are godly,and what he approves will have lasting success. 10.18 Pride was not created for men,nor fierce anger for those born of women. 10.18 There is a man who is rich through his diligence and self-denial,and this is the reward allotted to him: 10.19 What race is worthy of honor? The human race. What race is worthy of honor? Those who fear the Lord. What race is unworthy of honor? The human race. What race is unworthy of honor? Those who transgress the commandments. 10.19 when he says, "I have found rest,and now I shall enjoy my goods!" he does not know how much time will pass until he leaves them to others and dies.
12.14 So no one will pity a man who associates with a sinner and becomes involved in his sins.
13.1 Do not push forward, lest you be repulsed;and do not remain at a distance, lest you be forgotten.
13.1 Whoever touches pitch will be defiled,and whoever associates with a proud man will become like him.
17.3 He endowed them with strength like his own,and made them in his own image.
19.2 All wisdom is the fear of the Lord,and in all wisdom there is the fulfilment of the law.
19.2 Wine and women lead intelligent men astray,and the man who consorts with harlots is very reckless. 19.3 A mans attire and open-mouthed laughter,and a mans manner of walking, show what he is. 19.3 Decay and worms will inherit him,and the reckless soul will be snatched away.
24.23 All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
31.5 He who loves gold will not be justified,and he who pursues money will be led astray by it. 31.6 Many have come to ruin because of gold,and their destruction has met them face to face. 31.7 It is a stumbling block to those who are devoted to it,and every fool will be taken captive by it.
34.13 The spirit of those who fear the Lord will live,for their hope is in him who saves them.
36.1 Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves."
36.1 Have mercy upon us, O Lord, the God of all, and look upon us,
38.24 The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.
39.1 Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1 On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.2 From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.2 he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.3 he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3 the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5 He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins.
40.23 A friend or a companion never meets one amiss,but a wife with her husband is better than both.
40.26 Riches and strength lift up the heart,but the fear of the Lord is better than both. There is no loss in the fear of the Lord,and with it there is no need to seek for help.
44.1 But these were men of mercy,whose righteous deeds have not been forgotten;'
44.1 Let us now praise famous men,and our fathers in their generations. ' None |
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35. Septuagint, Judith, 5.20, 8.25-8.26, 9.12, 16.14-16.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Fear • Fear of God • fear • fear of God
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 49; Gera (2014), Judith, 61, 218, 281, 304, 417, 450, 467, 468; Levison (2023), The Greek Life of Adam and Eve. 344; Stuckenbruck (2007), 1 Enoch 91-108, 490
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5.20 Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them.
8.25 In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. ' "8.26 Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. " 9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
16.14 Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15 For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. '' None |
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36. Septuagint, Wisdom of Solomon, 17.1-17.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Fear of God • fear, negation of • fear, of God
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 212; Levison (2023), The Greek Life of Adam and Eve. 415
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17.1 Great are thy judgments and hard to describe;therefore unintructed souls have gone astray."
17.1 O Lord, Thou art our King for ever and ever, For in Thee, O God, doth our soul glory. 17.2 For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 17.2 How long are the days of man’s life upon the earth? As are his days, so is the hope (set) upon him. 17.3 But we hope in God, our deliverer; For the might of our God is for ever with mercy, 17.3 For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness,they were scattered, terribly alarmed,and appalled by specters.'' None |
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37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antonius, M. (orator), fears about republic’s death • pudor, fear
Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 161; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 96
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38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Fear is judgement that there is future harm and it is appropriate to avoid it • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Four generic emotions, pleasure, distress, appetite, fear • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), In pleasure and distress the harm or benefit is present, in appetite and fear future • Cicero, fear • Emotions, The judgements are about harm or benefit at hand and the appropriate reaction to it, illustrated for pleasure, distress, appetite, fear • Fear • Fear, Definitions • Galen, Platonizing ecletic doctor, Instead of appealing to freshness, Chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable • Plato, Pleasure, distress, appetite, fear highlighted • Plato, on shame and fear • Zeno of Citium, Stoic, Appetite and fear as reaching and leaning away • Zeno of Citium, Stoic, Four generic emotions distress, pleasure, appetite, fear • action-tendency, of fear • appraisal, of fear • fear • fear, Stoic division of emotions • fear, as physical change in psyche • fear, as typology of beliefs • fear, associated with women/the feminine • fear, characteristics of • fear, definition of • fear, emasculating emotion • fear, in Greco-Roman sources • fear, object of • fear, opposed to confidence • fear, power and • fear, species of • fear, subcategories of • hope, and fear • pain, fear of
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18, 45, 189; Graver (2007), Stoicism and Emotion, 30, 57, 204, 215; Hockey (2019), The Role of Emotion in 1 Peter, 180; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 16, 189; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 381; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 35; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 198; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 29, 30, 34, 112, 136; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 50, 83; Tsouni (2019), Antiochus and Peripatetic Ethics, 115
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39. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • God-fearing • fear, association with love • fear, impact of stress on • love, association with fear
Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 233; Schiffman (1983), Testimony and the Penal Code, 66
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40. Philo of Alexandria, That God Is Unchangeable, 69 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Powers of God, love and fear related to • fear, • fear, as motive for worship • fear, vs. love • love, vs. fear
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 273; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 143
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69 and therefore it is that it appears to me that with these two principal assertions above mentioned, namely, that God is as a man and that God is not as a man, are connected two other principles consequent upon and connected with them, namely, that of fear and that of love; for I see that all the exhortations of the laws to piety, are referred either to the love or to the fear of the living God. To those, therefore, who do not attribute either the parts or the passions of men to the living God, but who, as becomes the majesty of God, honour him in himself, and by himself alone, to love him is most natural; but to the others, it is most appropriate to fear him. XV. '' None |
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41. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • action-tendency, of fear • appraisal, of fear • fear • fear, Stoic division of emotions • fear, characteristics of • fear, definition of • fear, in Greco-Roman sources • fear, object of • fear, subcategories of
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Hockey (2019), The Role of Emotion in 1 Peter, 180, 207, 227
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42. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Emotions, Fear (fright) • fear
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 317; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 532
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43. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ambition, Lucretius, ambition is due to fear of death • Avarice, Lucretius, due to fear of death • Epicureans, Against fear of death • Fear • Fear of Death, of annihilation • Fear of Death, of punishment after death • Fear of Death, Plutarch distinguishes these • Fears • Lucretius, Epicurean, Against fear of death • fear • fear, and the sublime • fear, freedom from • fear, of death • fear; toward God
Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69, 70, 73, 147; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 217; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 186, 187; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 202; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 76; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 248
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44. Epictetus, Discourses, 1.29.5-1.29.8, 2.2.1-2.2.4, 4.7.1-4.7.5, 4.7.8-4.7.10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • action-tendency, of fear • appraisal, of fear • fear • fear, and goods • fear, and hatred • fear, and hope ( spes ) • fear, and tyranny • fear, as principle of government or ruling device • fear, contextualisation of • fear, in Greco-Roman sources • fear, object of • fear, of death • fear, tyrant’s psychology
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 24; Hockey (2019), The Role of Emotion in 1 Peter, 182; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 388, 390, 393; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 114; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 171
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1.29.5 THE being (nature) of the Good is a certain Will; the being of the Bad is a certain kind of Will. What then are externals? Materials for the Will, about which the will being conversant shall obtain its own good or evil. How shall it obtain the good. If it does not admire (overvalue) the materials; for the opinions about the materials, if the opinions are right, make the will good: but perverse and distorted opinions make the will bad. God has fixed this law, and says, If you would have any thing good, receive it from yourself. You say, No, but I will have it from another.—Do not so: but receive it from yourself. Therefore when the tyrant threatens and calls me, I say, Whom do you threaten? If he says, I will put you in chains, I say, You threaten my hands and my feet. If he says, I will cut off your head, I reply, You threaten my head. If he says, I will throw you into prison, I say, You threaten the whole of this poor body. If he threatens me with banishment, I say the same. Does he then not threaten you at all? If I feel that all these things do not concern me, he does not threaten me at all; but if I fear any of them, it is I whom he threatens. Whom then do I fear? the master of what? The master of things which are in my own power? There is no such master. Do I fear the master of things which are not in my power? And what are these things to me? Do you philosophers then teach us to despise kings? I hope not. Who among us teaches to claim against them the power over things which they possess? Take my poor body, take my property, take my reputation, take those who are about me. If I advise any persons to claim these things, they may truly accuse me.—Yes, but I intend to command your opinions also.—And who has given you this power? How can you conquer the opinion of another man? By applying terror to it, he replies, I will conquer it. Do you not know that opinion conquers itself, and is not conquered by another? But nothing else can conquer Will except the Will itself. For this reason too the law of God is most powerful and most just, which is this: Let the stronger always be superior to the weaker. Ten are stronger than one. For what? For putting in chains, for killing, for dragging whither they choose, for taking away what a man has. The ten therefore conquer the one in this in which they are stronger. In what then are the ten weaker? If the one possesses right opinions and the others do not. Well then, can the ten conquer in this matter? How is it possible? If we were placed in the scales, must not the heavier draw down the scale in which it is. How strange then that Socrates should have been so treated by the Athenians. Slave, why do you say Socrates? Speak of the thing as it is: how strange that the poor body of Socrates should have been carried off and dragged to prison by stronger men, and that any one should have given hemlock to the poor body of Socrates, and that it should breathe out the life. Do these things seem strange, do they seem unjust, do you on account of these things blame God? Had Socrates then no equivalent for these things? Where then for him was the nature of good? Whom shall we listen to, you or him? And what does Socrates say? Anytus and Melitus can kill me, but they cannot hurt me: and further, he says, If it so pleases God, so let it be. But show me that he who has the inferior principles overpowers him who is superior in principles. You will never show this, nor come near showing it; for this is the law of nature and of God that the superior shall always overpower the inferior. In what? In that in which it is superior. One body is stronger than another: many are stronger than one: the thief is stronger than he who is not a thief. This is the reason why I also lost my lamp, because in wakefulness the thief was superior to me. But the man bought the lamp at this price: for a lamp he became a thief, a faithless fellow, and like a wild beast. This seemed to him a good bargain. Be it so. But a man has seized me by the cloak, and is drawing me to the public place: then others bawl out, Philosopher, what has been the use of your opinions? see you are dragged to prison, you are going to be beheaded. And what system of philosophy ( εἰσαγωγήν ) could I have made so that, if a stronger man should have laid hold of my cloak, I should not be dragged off; that if ten men should have laid hold of me and cast me into prison, I should not be cast in? Have I learned nothing else then? I have learned to see that every thing which happens, if it be independent of my will, is nothing to me. I may ask, if you have not gained by this. Why then do you seek advantage in any thing else than in that in which you have learned that advantage is? Then sitting in prison I say: The man who cries out in this way neither hears what words mean, nor understands what is said, nor does he care at all to know what philosophers say or what they do. Let him alone. But now he says to the prisoner, Come out from your prison.—If you have no further need of me in prison, I come out: if you should have need of me again, I will enter the prison.—How long will you act thus?—So long as reason requires me to be with the body: but when reason does not require this, take away the body, and fare you well. Only we must not do it inconsiderately, nor weakly, nor for any slight reason; for, on the other hand, God does not wish it to be done, and he has need of such a world and such inhabitants in it. But if he sounds the signal for retreat, as he did to Socrates, we must obey him who gives the signal, as if he were a general. Well then, ought we to say such things to the many? Why should we? Is it not enough for a man to be persuaded himself? When children come clapping their hands and crying out, To-day is the good Saturnalia, do we say, The Saturnalia are not good ? By no means, but we clap our hands also. Do you also then, when you are not able to make a man change his mind, be assured that he is a child, and clap your hands with him; and if you do not choose to do this, keep silent. A man must keep this in mind; and when he is called to any such difficulty, he should know that the time is come for showing if he has been instructed. For he who is come into a difficulty is like a young man from a school who has practised the resolution of syllogisms; and if any person proposes to him an easy syllogism, he says, rather propose to me a syllogism which is skilfully complicated that I may exercise myself on it. Even athletes are dissatisfied with slight young men, and say, He cannot lift me. — This is a youth of noble disposition. You do not so; but when the time of trial is come, one of you must weep and say, I wish that I had learned more. A little more of what? If you did not learn these things in order to show them in practice, why did you learn them I think that there is some one among you who are sitting here, who is suffering like a woman in labour, and saying, Oh, that such a difficulty does not present itself to me as that which has come to this man; oh, that I should be wasting my life in a corner, when I might be crowned at Olympia. When will any one announce to me such a contest? Such ought to be the disposition of all of you. Even among the gladiators of Caesar (the Emperor) there are some who complain grievously that they are not brought forward and matched, and they offer up prayers to God and address themselves to their superintendents intreating that they may fight. And will no one among you show himself such? I would willingly take a voyage to Rome for this purpose and see what my athlete is doing, how he is studying his subject.—I do not choose such a subject, he says. Why, is it in your power to take what subject you choose? There has been given to you such a body as you have, such parents, such brethren, such a country, such a place in your country: —then you come to me and say, Change my subject. Have you not abilities which enable you to manage the subject which has been given to you? You ought to say: It is your business to propose; it is mine to exercise myself well. However, you do not say so, but you say, Do not propose to me such a tropic, Tropic ( τροπικόν ), a logical term used by Stoics, which Schweighaeuser translates propositio connexa in syllogismo hypothetico. The meaning of the whole is this. You do not like the work which is set before you: as we say, you are not content to do your duty in that state of life unto which it shall please God to call you. Now this is as foolish, says Wolf, as for a man in any discussion to require that his adversary should raise no objection except such as may serve the man’s own case. but such as I would choose: do not urge against me such an objection, but such as I would choose. There will be a time perhaps when tragic actors will suppose that they are only masks and buskins and the long cloak. I say, these things, man, are your material and subject. Utter something that we may know whether you are a tragic actor or a buffoon; for both of you have all the rest in common. If any one then should take away the tragic actor’s buskins and his mask, and introduce him on the stage as a phantom, is the tragic actor lost, or does he still remain? If he has voice, he still remains. An example of another kind. Assume the governorship of a province. I assume it, and when I have assumed it, I show how an instructed man behaves. Lay aside the laticlave (the mark of senatorial rank), and clothing yourself in rags, come forward in this character. What then have I not the power of displaying a good voice (that is, of doing something that I ought to do)? How then do you now appear (on the stage of life)? As a witness summoned by God. Come forward, you, and bear testimony for me, for you are worthy to be brought forward as a witness by me: is any thing external to the will good or bad? do I hurt any man? have I made every man’s interest dependent on any man except himself? What testimony do you give for God? —I am in a wretched condition, Master The word is Κύριος , the name by which a slave in Epictetus addresses his master (dominus), a physician is addressed by his patient, and in other cases also it is used. It is also used by the Evangelists. They speak of the angel of the Lord (Matt. i. 24); and Jesus is addressed by the same term (Matt. viii. 2), Lord or master. Mrs. Carter has the following note: It hath been observed that this manner of expression is not to be met with in the Heathen authors before Christianity, and therefore it is one instance of Scripture language coming early into common use. But the word ( κύριος ) is used by early Greek writers to indicate one who has power or authority, and in a sense like the Roman dominus, as by Sophocles for instance. The use of the word then by Epictetus was not new, and it may have been used by the Stoic writers long before his time. The language of the Stoics was formed at least two centuries before the Christian aera, and the New Testament writers would use the Greek which was current in their age. The notion of Scripture language coming early into common use is entirely unfounded, and is even absurd. Mrs. Carter’s remark implies that Epictetus used the Scripture language, whereas he used the particular language of the Stoics, and the general language of his age, and the New Testament writers would do the same. There are resemblances between the language of Epictetus and the New Testament writers, such as the expression μὴ γένοιτο of Paul, which Epictetus often uses; but this is a slight matter. The words of Peter (Ep. ii. 1, 4), that by these ye might be partakers of the divine nature, are a Stoic expression, and the writer of this Epistle, I think, took them from the language of the Stoics. (Lord), and I am unfortunate; no man cares for me, no man gives me anything; all blame me, all steak ill of me.—Is this the evidence that you are going to give, and disgrace his summons, who has conferred so much honour on you, and thought you worthy of being called to bear such testimony? But suppose that he who has the power has declared, I judge you to be impious and profane. What has happened to you? I have been judged to be impious and profane? Nothing else? Nothing else. But if the same person had, passed judgment on an hypothetical syllogism ( συνημμένου ), and had made a declaration, the conclusion that, if it is day, it is light, I declare to be false, what has happened to the hypothetical syllogism? who is judged in this case? who has been condemned? the hypothetical syllogism, or the man who has been deceived by it? Does he then who has the power of making any declaration about you know what is pious or impious? Has he studied it, and has he learned it? Where? From whom? Then is it the fact that a musician pays no regard to him who declares that the lowest chord in the lyre is the highest; nor yet a geometrician, if he declares that the lines from the centre of a circle to the circumference are not equal; and shall he who is really instructed pay any regard to the uninstructed man when he pronounces judgment on what is pious and what is impious, on what is just and unjust? Oh, the signal wrong done by the instructed. Did they learn this here? Will you not leave the small arguments ( λογάρια ) about these matters to others, to lazy fellows, that they may sit in a corner and receive their sorry pay, or grumble that no one gives them any thing; and will you not come forward and make use of what you have learned? For it is not these small arguments that are wanted now: the writings of the Stoics are full of them. What then is the thing which is wanted? A man who shall apply them, one who by his acts shall bear testimony to his words. Assume, I intreat you, this character, that we may no longer use in the schools the examples of the antients, but may have some example of our own. To whom then does the contemplation of these matters (philosophical inquiries) belong? To him who has leisure, for man is an animal that loves contemplation. But it is shameful to contemplate these things as runaway slaves do: we should sit, as in a theatre, free from distraction, and listen at one time to the tragic actor, at another time to the lute-player; and not do as slaves do. As soon as the slave has taken his station he praises the actor and at the same time looks round: then if any one calls out his master’s name, the slave is immediately frightened and disturbed. It is shameful for philosophers thus to contemplate the works of nature. For what is a master? Man is not the master of man; but death is, and life and pleasure and pain; for if he comes without these things, bring Caesar to me and you will see how firm I am. But when he shall come with these things, thundering and lightning, and when I am afraid of them, what do I do then except to recognize my master like the runaway slave? But so long as I have any respite from these terrors, as a runaway slave stands in the theatre, so do I: I bathe, I drink, I sing; but all this I do with terror and uneasiness. But if I shall release myself from my masters, that is from those things by means of which masters are formidable, what further trouble have I, what master have I still? What then, ought we to publish these things to all men? No, but we ought to accommodate ourselves to the ignorant ( τοῖς ἰδιώταις ) and to say: This man recommends to me that which he thinks good for himself: I excuse him. For Socrates also excused the jailor, who had the charge of him in prison and was weeping when Socrates was going to drink the poison, and said, How generously he laments over us. Does he then say to the jailor that for this reason we have sent away the women? No, but he says it to his friends who were able to hear (understand) it; and he treats the jailor as a child.
2.2.1 CONSIDER, you who are going into court, what you wish to maintain and what you wish to succeed in. For if you wish to maintain a will conformable to nature, you have every security, every facility, you have no troubles. For if you wish to maintain what is in your own power and is naturally free, and if you are content with these, what else do you care for? For who is the master of such things? Who can take them away? If you choose to be modest and faithful, who shall not allow you to be so? If you choose not to be restrained or compelled, who shall compel you to desire what you think that you ought not to desire? who shall compel you to avoid what you do not think fit to avoid? But what do you say? The judge will determine against you something that appears formidable; but that you should also suffer in trying to avoid it, how can he do that? When then the pursuit of objects and the avoiding of them are in your power, what else do you care for? Let this be your preface, this your narrative, this your confirmation, this your victory, this your peroration, this your applause (or the approbation which you will receive). Therefore Socrates said to one who was reminding him to prepare for his trial, Do you not think then that I have been preparing for it all my life? By what kind of preparation? I have maintained that which was in my own power. How then? I have never done anything unjust either in my private or in my public life. But if you wish to maintain externals also, your poor body, your little property and your little estimation, I advise you to make from this moment all possible preparation, and then consider both the nature of your judge and your adversary. If it is necessary to embrace his knees, embrace his knees; if to weep, weep; if to groan, groan. For when you have subjected to externals what is your own, then be a slave and do not resist, and do not sometimes choose to be a slave, and sometimes not choose, but with all your mind be one or the other, either free or a slave, either instructed or uninstructed, either a well bred cock or a mean one, either endure to be beaten until you die or yield at once; and let it not happen to you to receive many stripes and then to yield. But if these things are base, determine immediately. Where is the nature of evil and good? It is where truth is: where truth is and where nature is, there is caution: where truth is, there is courage where nature is. For what do you think? do you think that, if Socrates had wished to preserve externals, he would have come forward and said: Anytus and Melitus can certainly kill me, but to harm me they are not able? Was he so foolish as not to see that this way leads not to the preservation of life and fortune, but to another end? What is the reason then that he takes no account of his adversaries, and even irritates them? Just in the same way my friend Heraclitus, who had a little suit in Rhodes about a bit of land, and had proved to the judges ( δικασταῖς ) that his case was just, said when he had come to the peroration of his speech, I will neither intreat you nor do I care what judgment you will give, and it is you father than I who are on your trial. And thus he ended the business. What need was there of this? Only do not intreat; but do not also say, I do not intreat. unless there is a fit occasion to irritate purposely the judges, as was the case with Socrates. And you, if you are preparing such a peroration, why do you wait, why do you obey the order to submit to trial? For if you wish to be crucified, wait and the cross will come: but if you choose to submit and to plead your cause as well as you can, you must do what is consistent with this object, provided you maintain what is your own (your proper character). For this reason also it is ridiculous to say, Suggest something to me (tell me what to do). What should I suggest to you? Well, form my mind so as to accommodate itself to any event. Why that is just the same as if a man who is ignorant of letters should say, Tell me what to write when any name is proposed to me. For if I should tell him to write Dion, and then another should come and propose to him not the name of Dion but that of Theon, what will be done? what will he write? But if you have practised writing, you are also prepared to write (or to do) any thing that is required. If you are not, what can I now suggest? For if circumstances require something else, what will you say, or what will you do? Remember then this general precept and you will need no suggestion. But if you gape after externals, you must of necessity ramble up and down in obedience to the will of your master. And who is the master? He who has the power over the things which you seek to gain or try to avoid.
4.7.1 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.
4.7.10 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.'' None |
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45. Lucan, Pharsalia, 2.9-2.11, 2.14-2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Lucan, fear and hope • fear, and hope ( spes ) • fear, source of error • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 95, 97, 98, 99; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 199
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2.9 Book 2 This was made plain the anger of the gods; The universe gave signs Nature reversed In monstrous tumult fraught with prodigies Her laws, and prescient spake the coming guilt. How seemed it just to thee, Olympus' king, That suffering mortals at thy doom should know By omens dire the massacre to come? Or did the primal parent of the world When first the flames gave way and yielding left " "2.10 Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes " "2.15 Matter unformed to his subduing hand, And realms unbalanced, fix by stern decree' Unalterable laws to bind the whole (Himself, too, bound by law), so that for aye All Nature moves within its fated bounds? Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel? Whate'er be truth, keep thou the future veiled From mortal vision, and amid their fears May men still hope. Thus known how great the woes "" None |
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46. New Testament, 1 Peter, 1.3-1.10, 1.12-1.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fear, of God • action-tendency, of fear • appraisal, of fear • behaviour, in fear • fear • fear (negatively marked) • fear, and behaviour • fear, and goods • fear, contextualisation of • fear, object of • fear, of God • fear, subject of
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 16, 189, 190, 192, 194, 216, 217, 236, 253, 254, 255, 259; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 108; Stuckenbruck (2007), 1 Enoch 91-108, 285
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1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.4 εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, 1.5 τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. 1.6 ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, 1.7 ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 1.8 ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, 1.9 κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. 1.10 Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες,
1.12 οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 1.13 Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως, ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.'' None | sup>
1.3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, ' "1.4 to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you, " '1.5 who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6 Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials, 1.7 that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- ' "1.8 whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- " '1.9 receiving the result of your faith, the salvation of your souls. 1.10 Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you,
1.12 To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.13 Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ -- '' None |
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47. New Testament, 1 Corinthians, 9.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God-fearer, God-fearing • fear (negatively marked)
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 93, 94; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 345
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9.4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;'' None | sup>
9.4 Have we no right to eat and to drink?'' None |
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48. New Testament, Galatians, 2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fear, of God • God-fearer, God-fearing
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 313; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 373
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2.15 Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί,'' None | sup>
2.15 "We, being Jews by nature, and not Gentile sinners, '' None |
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49. New Testament, Philippians, 2.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God,fear of • fear
Found in books: Levison (2009), Filled with the Spirit, 275; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 64
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2.12 Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε,'' None | sup>
2.12 So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. '' None |
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50. New Testament, Romans, 1.21-1.23, 1.25, 1.27, 2.9, 7.20, 8.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Emotional responses to dreams, fear • Fear • Fear of God • Fear, of God • Fear, of Natural Forces • God-fearer, God-fearing • fear
Found in books: Levison (2023), The Greek Life of Adam and Eve. 141, 466; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337; Stuckenbruck (2007), 1 Enoch 91-108, 404, 405, 482; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 374; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 84, 123; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
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1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες.
2.9 θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος·
7.20 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν'' None | sup>
1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error.
2.9 oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. ' "
7.20 But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. " 8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"'" None |
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51. New Testament, John, 4.9, 4.19, 4.22, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Armozel, fear of the masses in • God-fearer, God-fearing • fear (negatively marked)
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 255, 256, 257; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 99; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 180, 184
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4.9 λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.
4.19 λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ.
4.22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·
6.4 ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων.'' None | sup>
4.9 The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)
4.19 The woman said to him, "Sir, I perceive that you are a prophet. ' "
4.22 You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " 6.4 Now the Passover, the feast of the Jews, was at hand. '' None |
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52. New Testament, Luke, 7.1-7.10, 12.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God-fearer, God-fearing • fear • fear (negatively marked)
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 199, 254, 255, 256; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 169, 286; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 225
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7.1 Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2 Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3 ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4 οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6 ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7 διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9 ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
7.10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα.
12.33 Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς,'' None | sup>
7.1 After he had finished speaking in the hearing of the people, he entered into Capernaum. ' "7.2 A certain centurion's servant, who was dear to him, was sick and at the point of death. " '7.3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5 for he loves our nation, and he built our synagogue for us." 7.6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don\'t trouble yourself, for I am not worthy for you to come under my roof. ' "7.7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. " '7.8 For I also am a man placed under authority, having under myself soldiers. I tell this one, \'Go!\' and he goes; and to another, \'Come!\' and he comes; and to my servant, \'Do this,\' and he does it." 7.9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."
7.10 Those who were sent, returning to the house, found that the servant who had been sick was well. ' "
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. "' None |
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53. New Testament, Mark, 10.52 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God-fearer, God-fearing • fear (negatively marked)
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 250; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 374
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10.52 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.'' None | sup>
10.52 Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. '' None |
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54. New Testament, Matthew, 6.20, 8.26-8.27, 12.42, 19.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fear • Fear, of God • Fear, of Natural Forces • Pharisees, fear of • fear • fear (negatively marked)
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 127; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 212, 213, 254, 255, 256, 260; Stuckenbruck (2007), 1 Enoch 91-108, 479, 480; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 224, 225
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6.20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν·
8.26 καὶ λέγει αὐτοῖς Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 8.27 Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
12.42 βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.
19.21 ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.'' None | sup>
6.20 but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; " 8.26 He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27 The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?"
12.42 The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
19.21 Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."'" None |
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55. Seneca The Younger, Letters, 5.7-5.9, 13.12, 23.2, 59.14, 101.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ambition, Lucretius, ambition is due to fear of death • Anticipation of misfortune, distinguished fear • Avarice, Lucretius, due to fear of death • Cicero, fear • Epicureans, Against fear of death • Fear, Pavor ambiguous between fear and trembling • Fear, distinguished anticipation of misfortune • Lucretius, Epicurean, Against fear of death • action-tendency, of fear • appraisal, of fear • fear • fear, and goods • fear, and hope ( spes ) • fear, and old age • fear, as deceptive emotion • fear, as mental construct • fear, as weakness of mind • fear, contextualisation of • fear, in Greco-Roman sources • fear, object of • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 20, 62, 63, 66, 100, 102; Hockey (2019), The Role of Emotion in 1 Peter, 182, 210; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 11, 107, 200; Keane (2015), Juvenal and the Satiric Emotions, 176; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 194; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 235, 236, 379
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5.7 But I wish to share with you to-day\'s profit also. I find in the writings of our2 Hecato that the limiting of desires helps also to cure fears: "Cease to hope," he says, "and you will cease to fear." "But how," you will reply, "can things so different go side by side?" In this way, my dear Lucilius: though they do seem at variance, yet they are really united. Just as the same chain fastens the prisoner and the soldier who guards him, so hope and fear, dissimilar as they are, keep step together; fear follows hope. 5.8 I am not surprised that they proceed in this way; each alike belongs to a mind that is in suspense, a mind that is fretted by looking forward to the future. But the chief cause of both these ills is that we do not adapt ourselves to the present, but send our thoughts a long way ahead. And so foresight, the noblest blessing of the human race, becomes perverted. 5.9 Beasts avoid the dangers which they see, and when they have escaped them are free from care; but we men torment ourselves over that which is to come as well as over that which is past. Many of our blessings bring bane to us; for memory recalls the tortures of fear, while foresight anticipates them. The present alone can make no man wretched. Farewell.
13.12 The mind at times fashions for itself false shapes of evil when there are no signs that point to any evil; it twists into the worst construction some word of doubtful meaning; or it fancies some personal grudge to be more serious than it really is, considering not how angry the enemy is, but to what lengths he may go if he is angry. But life is not worth living, and there is no limit to our sorrows, if we indulge our fears to the greatest possible extent; in this matter, let prudence help you, and contemn with a resolute spirit even when it is in plain sight. If you cannot do this, counter one weakness with another, and temper your fear with hope. There is nothing so certain among these objects of fear that it is not more certain still that things we dread sink into nothing and that things we hope for mock us.
23.2 We have reached the heights if we know what it is that we find joy in and if we have not placed our happiness in the control of externals. The man who is goaded ahead by hope of anything, though it be within reach, though it be easy of access, and though his ambitions have never played him false, is troubled and unsure of himself.
59.14 I shall now show you how you may know that you are not wise. The wise man is joyful, happy and calm, unshaken; he lives on a plane with the gods. Now go, question yourself; if you are never downcast, if your mind is not harassed by any apprehension, through anticipation of what is to come, if day and night your soul keeps on its even and unswerving course, upright and content with itself, then you have attained to the greatest good that mortals can possess. If, however, you seek pleasures of all kinds in all directions, you must know that you are as far short of wisdom as you are short of joy. Joy is the goal which you desire to reach, but you are wandering from the path, if you expect to reach your goal while you are in the midst of riches and official titles, – in other words, if you seek joy in the midst of cares. These objects for which you strive so eagerly, as if they would give you happiness and pleasure, are merely causes of grief. ' ' None |
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56. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Fear is judgement that there is future harm and it is appropriate to avoid it • Cicero, fear • Emotions, The judgements are about harm or benefit at hand and the appropriate reaction to it, illustrated for pleasure, distress, appetite, fear • Fear • Fear, Definitions • fear • fear, Stoic division of emotions • fear, and anger • fear, and hope ( spes ) • fear, as mental construct
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18, 19, 20, 108; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 246; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 30, 140
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57. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • fear, and anger • fear, as principle of government or ruling device • fear, emasculating emotion • fear, lexicon of • fear, tyrant’s psychology • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39, 40; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 10
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58. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • fear, and hope ( spes ) • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 102; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 10
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59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • fear, and anger • fear, and envy ( invidia ) • fear, and hatred • fear, and tyranny • fear, tyrant’s psychology • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 134, 139; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 201
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60. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fear of God • God,fear of • fear
Found in books: Levison (2009), Filled with the Spirit, 275; Levison (2023), The Greek Life of Adam and Eve. 737; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 78
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61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Emotional responses to dreams, fear • God-fearer, God-fearing
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 337; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 180, 286, 553
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62. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, Therapy by opposites, pleasure excludes anger, fear excludes pity • Plato, Learning how to handle lust and fear rather than avoiding them • fear
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 76; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 287, 298
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63. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Fear
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 80; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 210
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64. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Fear • fear
Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 208, 209, 210, 211; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 177
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65. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Four generic emotions, pleasure, distress, appetite, fear • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), In pleasure and distress the harm or benefit is present, in appetite and fear future • Emotions, The judgements are about harm or benefit at hand and the appropriate reaction to it, illustrated for pleasure, distress, appetite, fear • Fear • Plato, Pleasure, distress, appetite, fear highlighted • Zeno of Citium, Stoic, Appetite and fear as reaching and leaning away • Zeno of Citium, Stoic, Four generic emotions distress, pleasure, appetite, fear • fear, Stoic division of emotions
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 29, 34, 136
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66. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • fear
Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 75, 136, 203; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 154
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67. Diogenes Laertius, Lives of The Philosophers, 7.110-7.114, 7.116, 10.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Four generic emotions, pleasure, distress, appetite, fear • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), In pleasure and distress the harm or benefit is present, in appetite and fear future • Fear • Plato, Fear as expectation of evil • Plato, Pleasure, distress, appetite, fear highlighted • Zeno of Citium, Stoic, Appetite and fear as reaching and leaning away • Zeno of Citium, Stoic, Four generic emotions distress, pleasure, appetite, fear • action-tendency, of fear • appraisal, of fear • death, fear of • fear • fear, Stoic division of emotions • fear, and goods • fear, characteristics of • fear, contextualisation of • fear, definition of • fear, in Greco-Roman sources • fear, object of • fear, of death • fear, power and • fear, subcategories of
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Hockey (2019), The Role of Emotion in 1 Peter, 180, 181; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 70; Long (2019), Immortality in Ancient Philosophy, 118; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 35; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 215; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 34, 35, 64, 136
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7.110 And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure.' "7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." '7.112 Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113 panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty.' "7.114 Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue." 7.116 Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness.
10.22 And when near his end he wrote the following letter to Idomeneus:On this blissful day, which is also the last of my life, I write this to you. My continual sufferings from strangury and dysentery are so great that nothing could augment them; but over against them all I set gladness of mind at the remembrance of our past conversations. But I would have you, as becomes your life-long attitude to me and to philosophy, watch over the children of Metrodorus.Such were the terms of his will.Among his disciples, of whom there were many, the following were eminent: Metrodorus, the son of Athenaeus (or of Timocrates) and of Sande, a citizen of Lampsacus, who from his first acquaintance with Epicurus never left him except once for six months spent on a visit to his native place, from which he returned to him again.'' None |
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68. Augustine, The City of God, 9.4-9.5, 14.6, 14.8-14.10, 14.16-14.21, 14.23-14.24 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, Now need, and cannot avoid, fear, grief • Augustine, Overlooks Seneca's treatment of lust, anger, and fear as all having involuntary first movements • Fear • Fear, Pavor ambiguous between fear and trembling • Galen, Platonizing ecletic doctor, Instead of appealing to freshness, Chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable • Zeno of Citium, Stoic, Appetite and fear as reaching and leaning away • fear
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 35, 112, 378, 379, 380, 382, 398, 405; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 49, 50, 63, 64, 71, 73, 75, 76, 78, 82, 83, 84, 85, 89, 91, 92, 96, 123, 137, 189, 210
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9.4 Among the philosophers there are two opinions about these mental emotions, which the Greeks call &9.5 We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. " "
14.6 But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. " 14.8 Those emotions which the Greeks call &14.9 But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call &
14.16 Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. ' "14.17 Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. " "14.20 It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. " '14.21 Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. ' "
14.23 But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. " '14.24 The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. ' " None |
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69. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Christians, Evagrius, godly fear • punishment fear of
Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 504; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 367
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70. Septuagint, 4 Maccabees, 1.23, 13.14-13.15
Tagged with subjects: • action-tendency, of fear • empathy, association with fear • fear • fear, and behaviour • fear, and goods • fear, as boundary making • fear, as identity marker • fear, association with grief • fear, contextualisation of • fear, definition of • fear, empathy and • fear, in the LXX • fear, negation of • fear, object of • fear, of God • fear, power and • grief, relationship to fear
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 183, 185; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 37, 41, 53
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1.23 Fear precedes pain and sorrow comes after.
13.14 Let us not fear him who thinks he is killing us, 13.15 for great is the struggle of the soul and the danger of eternal torment lying before those who transgress the commandment of God.'' None |
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71. Vergil, Aeneis, 1.218
Tagged with subjects: • Lucan, fear and hope • fear, and hope ( spes ) • hope, and fear
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 97; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 10
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1.218 spemque metumque inter dubii, seu vivere credant,'' None | sup>
1.218 Huge crags and two confronted promontories '' None |
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72. None, None, nan
Tagged with subjects: • fear • fear, Stoic division of emotions
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 18; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 326; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 215
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73. None, None, nan
Tagged with subjects: • death, fear of • fear
Found in books: Long (2019), Immortality in Ancient Philosophy, 165; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 81
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74. None, None, nan
Tagged with subjects: • fear
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 92; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 82
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