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Tiresias: The Ancient Mediterranean Religions Source Database

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46 results for "figures"
1. Hebrew Bible, Numbers, 23.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 144
23.19. "לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃", 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?",
2. Hebrew Bible, Leviticus, 1.1, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 25, 86, 131, 248
1.1. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃", 1.1. "וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 1.1. "And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.",
3. Hebrew Bible, Hosea, 14.9-14.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 25
14.9. "אֶפְרַיִם מַה־לִּי עוֹד לָעֲצַבִּים אֲנִי עָנִיתִי וַאֲשׁוּרֶנּוּ אֲנִי כִּבְרוֹשׁ רַעֲנָן מִמֶּנִּי פֶּרְיְךָ נִמְצָא׃", 14.9. "Ephraim [shall say]: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; From Me is thy fruit found.", 14.10. "Whoso is wise, let him understand these things, Whoso is prudent, let him know them. For the ways of the LORD are right, And the just do walk in them; But transgressors do stumble therein.",
4. Hebrew Bible, Genesis, 2.7-2.8, 3.18, 3.24, 4.2, 9.20, 21.33, 26.32-26.33, 28.20-28.21, 37.2, 47.4, 49.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 39, 126, 130, 133, 142, 160, 172, 193, 247, 255; Geljon and Runia (2019) 33, 86, 94, 143, 153, 203, 206, 207, 248, 270, 286
2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 4.2. "וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃", 4.2. "וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃", 21.33. "וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃", 26.32. "וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃", 26.33. "וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה׃", 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", 37.2. "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת וְאָמַרְנוּ חַיָּה רָעָה אֲכָלָתְהוּ וְנִרְאֶה מַה־יִּהְיוּ חֲלֹמֹתָיו׃", 37.2. "אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן־שְׁבַע־עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת־אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה וְאֶת־בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת־דִּבָּתָם רָעָה אֶל־אֲבִיהֶם׃", 47.4. "וַיֹּאמְרוּ אֶל־פַּרְעֹה לָגוּר בָּאָרֶץ בָּאנוּ כִּי־אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ כִּי־כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן וְעַתָּה יֵשְׁבוּ־נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶׁן׃", 49.15. "וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת־הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס־עֹבֵד׃", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 4.2. "And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 21.33. "And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.", 26.32. "And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’", 26.33. "And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day.", 28.20. "And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", 37.2. "These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father’s wives; and Joseph brought evil report of them unto their father.", 47.4. "And they said unto Pharaoh: ‘To sojourn in the land are we come; for there is no pasture for thy servants’flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen.’", 49.15. "For he saw a resting-place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under task-work",
5. Hebrew Bible, Deuteronomy, 6.11, 10.9, 16.21, 18.2, 20.1, 20.6, 22.8, 23.21, 32.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 172, 255; Geljon and Runia (2019) 86, 160, 207
6.11. "וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 10.9. "עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃", 16.21. "לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃", 18.2. "אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא־צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא׃", 18.2. "וְנַחֲלָה לֹא־יִהְיֶה־לּוֹ בְּקֶרֶב אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר־לוֹ׃", 20.1. "כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃", 20.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃", 20.6. "וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃", 22.8. "כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ׃", 23.21. "לַנָּכְרִי תַשִּׁיךְ וּלְאָחִיךָ לֹא תַשִּׁיךְ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ עַל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 32.15. "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃", 6.11. "and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—", 10.9. "Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—", 16.21. "Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.", 18.2. "And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them.", 20.1. "When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt.", 20.6. "And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof.", 22.8. "When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.", 23.21. "Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest; that the LORD thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.", 32.15. "But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.",
6. Hebrew Bible, Exodus, 3.14, 15.1, 15.17-15.18, 31.2, 35.30 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 172, 255; Geljon and Runia (2019) 86, 131
3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 31.2. "רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃", 3.14. "And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 31.2. "’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;", 35.30. "And Moses said unto the children of Israel: ‘See, the LORD hath called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah.",
7. Homer, Odyssey, 12.118 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 240
8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 130
571c. τῶν δὲ ἰσχυρότεραι καὶ πλείους. 571c. while in others the remt is stronger and more numerous. What desires do you mean? he said. Those, said I, that are awakened in sleep when the rest of the soul, the rational, gentle and domit part, slumbers, but the beastly and savage part, replete with food and wine, gambols and, repelling sleep, endeavors to sally forth and satisfy its own instincts. You are aware that in such case there is nothing it will not venture to undertake as being released from all sense of shame and all reason. It does not shrink from attempting to lie with a mother
9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 130
30a. παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· 30a. For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible,
10. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 267
67d. ἔπειτα μόνην καθ’ αὑτήν, ἐκλυομένην ὥσπερ ἐκ δεσμῶν ἐκ τοῦ σώματος; πάνυ μὲν οὖν, ἔφη. οὐκοῦν τοῦτό γε θάνατος ὀνομάζεται, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος; unit="para"/ παντάπασί γε, ἦ δ’ ὅς. / λύειν δέ γε αὐτήν, ὥς φαμεν, προθυμοῦνται ἀεὶ μάλιστα καὶ μόνοι οἱ φιλοσοφοῦντες ὀρθῶς, καὶ τὸ μελέτημα αὐτὸ τοῦτό ἐστιν τῶν φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος: ἢ οὔ; unit="para"/ φαίνεται. οὐκοῦν, ὅπερ ἐν ἀρχῇ ἔλεγον, γελοῖον ἂν εἴη ἄνδρα 67d. and hereafter, alone by itself, freed from the body as from fetters? Certainly, said he. Well, then, this is what we call death, is it not, a release and separation from the body? Exactly so, said he. But, as we hold, the true philosophers and they alone are always most eager to release the soul, and just this—the release and separation of the soul from the body—is their study, is it not? Obviously. Then, as I said in the beginning, it would be absurd if a man who had been all his life fitting himself to live as nearly
11. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 144
12e. ΣΩ. πειρῶ δὴ καὶ σὺ ἐμὲ οὕτω διδάξαι τὸ ποῖον μέρος τοῦ δικαίου ὅσιόν ἐστιν, ἵνα καὶ Μελήτῳ λέγωμεν μηκέθʼ ἡμᾶς ἀδικεῖν μηδὲ ἀσεβείας γράφεσθαι, ὡς ἱκανῶς ἤδη παρὰ σοῦ μεμαθηκότας τά τε εὐσεβῆ καὶ ὅσια καὶ τὰ μή. ΕΥΘ. τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν, τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος. ΣΩ. καὶ καλῶς γέ μοι, ὦ Εὐθύφρων, φαίνῃ λέγειν, ἀλλὰ 12e. Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro;
12. Plato, Phaedrus, 245, 244 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 267
13. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 220
14. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 270
15. Philo of Alexandria, On The Change of Names, 15 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 203
15. Therefore do not doubt either whether that which is more ancient than any existing thing is indescribable, when his very word is not to be mentioned by us according to its proper name. So that we must understand that the expression, "The Lord was seen by Abraham," means not as if the Cause of all things had shone forth and become visible, (for what human mind is able to contain the greatness of his appearance?) but as if some one of the powers which surround him, that is to say, his kingly power, had presented itself to the sight, for the appellation Lord belongs to authority and sovereignty.
16. Philo of Alexandria, On Curses, 128 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 86
128. And the lawgiver shows this, when he says, "And a river went out of Eden to water the Paradise; and from thence it is divided into four Heads." For there are four generic virtues: prudence, courage, temperance, and justice. And of these, every single one is a princess and a ruler; and he who has acquired them is, from the moment of the acquisition, a ruler and a king, even if he has no abundance of any kind of treasure;
17. Philo of Alexandria, On The Creation of The World, 158, 23, 154 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 153
154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.
18. Philo of Alexandria, On The Sacrifices of Cain And Abel, 120, 53 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2013) 255
53. we must do good works, hastening with all speed, and labouring to outstrip others, casting away all slowness and delay. And the best of all good works is the pleasing the first good without any postponement of energy, on which account it is also enjoined, "If thou vowest a vow, thou shalt not delay to perform It." A vow now is a request for good things addressed to God, and the injunction is, that when one has attained the object of one's hopes, one must offer offerings of gratitude to God, and not to one's self, and to offer them if possible without any loss of time, and without any delay;
19. Philo of Alexandria, On The Decalogue, 23 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 267
20. Philo of Alexandria, On The Special Laws, 1.66-1.67, 1.281, 2.142, 3.51, 3.99, 4.40-4.56 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 142; Geljon and Runia (2019) 220, 221, 240, 267, 293
1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 1.281. but if the gifts which proceed from a woman who has lived as a concubine are unholy, how can those be different which proceed from a soul which is deriled in the same manner, which has voluntarily abandoned itself to shame and to the lowest infamy, to drunkenness and gluttony, and covetousness and ambition, and love of pleasure, and to innumerable other kinds of passions, and diseases, and wickednesses? For what time can be long enough to efface those defilements, I indeed do not know. 2.142. The fourth reason is that of all the bodies in the heaven, the moon traverses the zodiac in the least appointed time: it accomplishes its orbit in a monthly interval. For this reason the law has honored the end of its orbit, the point when the moon has finished at the beginning point from which it began to travel, by having called that day a feast so that it might again teach us an excellent lesson that in the affairs of life we should make the ends harmonious with the beginnings. This will happen if we hold the reins on our first impulses with the power of reason and do not permit them to refuse the reins and to run free like animals without anyone in charge of the herd. 3.51. Again, according to the injunctions of the sacred scriptures the constitution of the law does not recognise a harlot; as being a person alienated from good order, and modesty, and chastity, and all other virtues, who has filled the souls both of men and women with intemperance, polluting the immortal beauty of the mind, and honouring above it the short-lived perishable beauty of the body prostituting herself to every chance comer, and selling her beauty as if it were some vendible thing in the market, doing and saying every thing with a view to catch the young men. And she excites her lovers to contests with one another, proposing herself as the most disgraceful prize for those who gain the victory. Let her, therefore, be stoned as an injury and mischief to, and a common pollution of, the whole state, having corrupted the graces of nature, which she ought to have adorned further by her own excellence.X. 3.99. Moreover, in the case of men who have been exposed to machinations of this kind, it often happens that diseases of the mind ensue which are worse even than the afflictions of the body; for they are often attacked by delirium and insanity, and intolerable frenzy, by means of which the mind, the greatest blessing which God has bestowed upon mankind, is impaired in every possible manner, despairing of any safety or cure, and so is utterly removed from its seat, and expelled, as it were, leaving in the body only the inferior portion of the soul, namely, its irrational part, of which even beasts partake, since every person who is deprived of reason, which is the better part of the soul, is changed into the nature of a beast, even though the characteristics of the human form remain.XVIII. 4.40. These injunctions are given with great beauty and very instructively; for the thief being convicted by his own conscience denies and speaks falsely, fearing the punishment which would ensue upon his confession. And he who denies an action seeks to attach the imputation to some one else, bringing a false accusation appear probable; and every false accuser is at once a perjured man, thinking but little of piety, since he has not just proofs; on which account he has recourse to what is called the inartificial mode of proof, that by oaths, thinking that by the invocation of God he shall produce belief among those who hear him. But let such an one know that he is ungodly and impious, inasmuch as he is defiling that which by nature is undefiled, the good and holy name of God.THOU SHALT NOT BEAR FALSE Witne 4.41. This is the ninth of the ten commandments, being the fourth in number of those in the second table; but one which is calculated to bestow ten thousand benefits on human life if it be kept, as, on the other hand, it may injure men in innumerable ways if it is neglected; 4.42. for the false accuser is to be blamed, but he who bears witness to what is false is more guilty still; for the one acts only from a desire to protect himself, but the other is wicked from his wish to co-operate with another in iniquity. And in the comparison of wicked men he who does wrong for his own sake is less unrighteous than he who does so for another. 4.43. And every judge looks with suspicion on an accuser, as likely to pay but little attention to truth for the sake of coming off in safety himself, on which account the accuser stands in need of a preface to beg the attention of the hearer while he is speaking; but if the judge has no prejudice against a witness on any personal grounds he receives his evidence with a willing mind and open ears, while he is covering over those most excellent things, truth and good faith, which specious language. And the false witnesses use seductive words as a sportsman uses bait for the purpose of attaining the objects which he desires and aims at. 4.44. For which reasons, in many parts of his enactment of the law, he commands that we should not approve of any wicked man or Action.{6}{#ex 23:1.} For any approbation of what is not virtuous is likely to lead to giving false evidence; since every one to whom iniquity is a disagreeable and hateful thing is a friend of truth. 4.45. Now there is no great wonder in a man's having connected himself with one wicked person, who has incited him to an action resembling his own character; but it is a sign of a noble soul, and of a disposition practised in manly resolutions not to follow a multitude to do evil, like a man borne down over a precipice by the collective force of a torrent. 4.46. For some people, among the multitude, think some things lawful and just, even though they be most flagitious, not judging correctly; for it is well to follow nature, but this impulse of the multitude is wholly at variance with the following of nature. 4.47. If, then, some persons, being assembled together in companies and numerous multitudes, attempt to make any innovations, one must not consent to them, since they are adulterating the ancient and approved coinage of the state; for one wise counsel is superior to many attempts, but ignorance, in conjunction with numbers, is a great evil; 4.48. but some persons practise such an excess of wickedness that they not only accuse mortal men, but adhere and cling to their unrighteousness, so as even to raise their lies as high as heaven, and to bear their testimony against the blessed and happy nature of God. And by these men I mean soothsayers, and diviners, and augurs, and all other persons who practise what they call divination studying, an art without any art, if one must tell the plain truth, a mere bare imitation of the real inspiration and prophetic gift; 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering. 4.50. But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit. 4.51. Such persons our lawgiver very appropriately calls false prophets, who adulterate the true prophecy, and overshadow what is genuine by their spurious devices; but in a very short time all their manoeuvres are detected, since nature does not choose to be always hidden, but, when a suitable opportunity offers, displays her own power with irresistible strength. 4.52. For as in the case of eclipses of the sun the rays which have, for a brief moment, been obscured, a short time afterwards shine forth again, exhibiting an unclouded and far-seen brilliancy without anything whatever coming over the sun at all, but one unalloyed blaze beaming forth from him in a serene sky; so also, even though some persons may deliver predictions, practising a lying art of prophecy, and disguising themselves under the specious name of prophetic inspiration, falsely taking the name of God in vain, they will be easily convicted. For, again, the truth will come forth and will beam forth, shedding around a most conspicuous light, so that the falsehood which has previously overshadowed it will disappear. 4.53. Moreover there also was an Excellent{7}{#nu 35:30.} commandment that Moses gave when he ordained that the judge should "not receive the testimony of one Witness."{8}{#de 17:6; 19:15.} First of all, because it is possible that one person may without designing it have a false impression of a thing, or may be careless about it and therefore be deceived. For there are innumerable false opinions, which frequently arise from an innumerable variety of grounds; 4.54. and secondly, because it is most unjust to trust to one witness against many persons, or indeed against only one individual; in the first place, because many are more entitled to belief than one, since the one is not superior in number to many, and equality of number is inconsistent with any preponderance; for why should the judge trust a single witness, bearing testimony against another, rather than the defendant pleading in his own behalf? But, as it should seem, it is best to suspend one's opinion, where there is no deficiency and no excess to guide the judgment.ON THE OFFICE AND CHARACTER OF A JUDGEIX. 4.55. The law thinks that all those who adhere to the sacred constitution, established by Moses, ought to be free from all unreasonable passions, and from all wickedness; and most especially ought all men to be so, who are either appointed by lot or elected to judge between others; for it is an absurdity for these men to be themselves liable to the imputation of error, who undertake to dispense justice to others, whom it becomes to give a faithful copy of the works of nature, presenting an accurate representation of a model picture; 4.56. for as the power of fire which disperses warmth to all other things which it reaches, was, long before doing so, warm as far as it was itself concerned, and as, on the contrary, the power of snow cools other things, by the fact of its being itself cooled previously, so also ought the judge to be full of pure unalloyed justice, if he is to irrigate all who come before him with justice, in order that from him, as from a sweet fountain, a wholesome spring may be afforded to all who thirst for a dispensation of good law.
21. Philo of Alexandria, On The Virtues, 152 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 220
152. And it would be a wicked thing to deprive one's friends of necessary food, who have probably stored up nothing which can be of use to them because of the uncertainty of the future. For this was an admirable Saying which was in vogue among the ancients, that one must enter into friendships without at the same time being blind to the possibility that it may be turned into enmity, and that one must repel an enemy as if he may hereafter become a friend, in order that each man might, through this consideration, lay up something in his own soul which might conduce to his safety, and might not, being laid completely bare and defenceless, in word and in deed repent of his too great facility of temper, blaming himself when there is no need of any such thing.
22. Philo of Alexandria, On The Life of Joseph, 43 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 220, 221
43. in other nations the youths are permitted, after they are fourteen years of age, to use concubines and prostitutes, and women who make gain by their persons, without restraint. But among us a harlot is not allowed even to live, but death is appointed as a punishment for any one who adopts such a way of life. Therefore, before our lawful marriage we know nothing of any connection with any other woman, but, without ever having experienced any similar cohabitation, we approach our virgin brides as pure as themselves, proposing as the end of our marriage not pleasure but the offspring of legitimate children.
23. Philo of Alexandria, On The Contemplative Life, 40 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 267
40. I wish also to speak of their common assemblies, and their very cheerful meetings at convivial parties, setting them in opposition and contrast to the banquets of others, for others, when they drink strong wine, as if they had been drinking not wine but some agitating and maddening kind of liquor, or even the most formidable thing which can be imagined for driving a man out of his natural reason, rage about and tear things to pieces like so many ferocious dogs, and rise up and attack one another, biting and gnawing each other's noses, and ears, and fingers, and other parts of their body, so as to give an accurate representation of the story related about the Cyclops and the companions of Ulysses, who ate, as the poet says, fragments of human flesh, and that more savagely than even he himself;
24. Philo of Alexandria, On Dreams, 1.215, 2.161 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 193; Geljon and Runia (2019) 240
1.215. For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. 2.161. And being overthrown, he goes on a blind and guideless (I will not say path, but pathless) way through life, being pricked with thorns and briars; and sometimes too he falls down steep places, and tumbles down upon other people, so as to hurt both them and himself in a pitiable manner.
25. Philo of Alexandria, On Giants, 45 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 203
45. And the expression, "I am the Lord," must be listened to, not only as if it were equivalent to, "I am the perfect, and incorruptible, and true good," with which if any one is surrounded he will reject all that is imperfect, and corruptible, and attached to the flesh; but also as equivalent to, "I am the ruler, and the king, and the master."
26. Philo of Alexandria, On Husbandry, 158, 164, 4, 37 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 267
37. And this gluttony is followed by its usual natural attendant, an eagerness for the connections of the sexes, which brings in its train a strange frenzy, an unrestrainable madness and a most grievous fury; for, when men are oppressed by the indulgence of gluttony and delicate food, and by much unmixed wine and drunkenness, they are no longer able to restrain themselves, but hastening to amorous gratifications they revel and disturb the doors, until they are at last able to rest when they have drawn off the great violence of their passion.
27. Philo of Alexandria, On Drunkenness, 15, 29, 82-83, 8 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 240
8. For as the old story tells us, God, when he had combined pleasure and pain, two things naturally at variance, under one head, gave to us an outward sense capable of appreciating them both, not at the same moment, but at different times, fixing the period of the return of one to be simultaneous with the moment of the flight of the other. Thus from one root of the domit principle, the two shoots of virtue and vice sprang up, neither blossoming nor bearing fruit at the same time;
28. Philo of Alexandria, That The Worse Attacks The Better, 104, 110, 22-23, 55, 83-84, 249 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 267
29. Philo of Alexandria, On The Preliminary Studies, 141 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 139
30. Philo of Alexandria, On The Confusion of Tongues, 108, 171, 6 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 160
6. And there is also another story akin to this, related by the deviser of fables, concerning the sameness of language existing among animals: for they say that formerly, all the animals in the world, whether land animals, or aquatic ones, or winged ones, had but one language, and that, just as among men Greeks speak the same language as Greeks, and the present race of barbarians speaks the same language as barbarians, exactly in the same manner every animal was able to converse with every other animal with which it might meet, and with which it did anything, or from which it suffered anything, so that they sympathised with one another at their mutual misfortunes, and rejoiced whenever any of them met with any good fortune;
31. Philo of Alexandria, On The Cherubim, 13, 10 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 160
10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with;
32. Philo of Alexandria, On The Life of Moses, 2.211 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 130
2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses.
33. Philo of Alexandria, On The Life of Abraham, 238, 242-243, 258 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 267
258. And there are evidences of these assertions to be seen in the holy scriptures; which it is impossible should be convicted of false witness, and they tell us that Abraham, having wept a short time over his wife's body, soon rose up from the corpse; thinking, as it should seem, that to mourn any longer would be inconsistent with that wisdom by which he had been taught that he was not to look upon death as the extinction of the soul, but rather as a separation and disjunction of it from the body, returning back to the region from whence it came; and it came, as is fully shown in the history of the creation of the world, from God.
34. Philo of Alexandria, That God Is Unchangeable, 46, 56, 59, 69, 86, 95-96 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 86
96. and cisterns prepared before-hand intimate the rewards which fall to the lot of some for their labour, while they are given spontaneously to others, being channels of heavenly and wholesome waters and well prepared treasures for the preservation of the virtues before mentioned, by means of which joy is shed over the perfect heart, irradiating it all over with the light of truth. Again, when Moses speaks of the vineyards, he means them as an emblem of cheerfulness, and the olive gardens as a symbol of light.
35. Dionysius, Art of Grammar, 36.6-36.7 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 270, 272
36. Philo of Alexandria, On Flight And Finding, 175-176 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 86
176. You see here the ungrudging abundance of all the great blessings which are ready, and poured forth for man's possession and enjoyment. And the generic virtues are here likened to cities, because they are of the most comprehensive kind; and the specific virtues are likened to houses, because they are contracted into a narrower circle; and the souls of a good disposition are likened to cisterns, which are well inclined to receive wisdom, as the cisterns are calculated to receive water; and the improvement, and growth, and production of fruit, are compared to vineyards and olive gardens; and the fruit of knowledge is a life of contemplation, which produces unmixed joy, equal to that which proceeds from wine; and a light appreciable only by the intellect, as if from a flame of which oil is the nourishment. XXXII.
37. Philo of Alexandria, Allegorical Interpretation, 1.34-1.36, 1.48-1.51, 2.18, 2.50, 2.99-2.104, 3.18, 3.78, 3.210, 3.251 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 126, 172; Geljon and Runia (2019) 86, 139, 206, 207, 270
38. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 247
75d. changes from the lowest possible depravity to an unsurpassable state of virtue; and all his vice, of which he has not in long years succeeded in removing even a small portion, he suddenly leaves behind for ever. Yet you doubtless know that, on the other hand, the authors of such assertions make for themselves much trouble and great difficulties over the unwitting man, who has as yet failed to apprehend the fact that he has become wise, but does not know, and hesitates to believe, that his advancement, which has been effected by the gradual and long-continued process of divesting himself of some qualities and adding others, has, as walking brings one where he would be, imperceptibly and quietly brought him into virtue's company. But if there were such a swiftness in the change and a difference so vast, that the man who was the very worst in the morning should have become the very best at evening, or should the change so come about that he who was a worthless dolt when he fell asleep should awake wise, and, having dismissed from his soul his gross stupidities and false concepts of yesterday, could exclaim: False dreams, farewell! Ye are but naught, it seems, —who would fail to recognize that a great difference like this had been wrought in his own self, and that the light of wisdom had all at once burst upon him? Why, it seems to me that anyone who, like Caeneus, were made from woman in answer to prayer, would sooner fail to recognize the transformation, than that anyone made temperate, wise, and brave,
39. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 267, 270
40. Lucian, Toxaris Or Friendship, 13-18, 12 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 221
41. Aelius Aristides, Orations, 2.420 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 240
42. Diogenes Laertius, Lives of The Philosophers, 2.87, 6.37 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2019) 272
2.87. The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures. 6.37. One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, A child has beaten me in plainness of living. He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise. One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zoilus of Perga, he came forward and said, Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?
43. Stobaeus, Anthology, 5.39.22 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 247
45. Ps.Aristotle, De Mundo, None  Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 143
46. Stoic School, Stoicor. Veter. Fragm., 3.494, 3.501, 3.510  Tagged with subjects: •figures of speech, synonyms Found in books: Geljon and Runia (2013) 247; Geljon and Runia (2019) 248