The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
honor	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 120 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 14, 69, 171, 283 Corley (2002), Ben Sira's Teaching on Friendship, 20, 93, 95, 146, 149, 151, 166, 167, 170, 175, 202, 203, 209, 215 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 117, 123, 131, 135, 144, 205, 308, 340, 540 Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 198, 300, 301, 303, 304, 305, 306, 307, 308, 313, 324, 325, 327, 328, 330, 332, 334, 335, 337, 338, 339, 342, 343 Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 16, 122, 123, 127, 152, 154, 164, 186, 188 Graver (2007), Stoicism and Emotion, 156, 160, 161, 163, 247 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 164 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 254 Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 73, 74, 93, 110, 115, 128, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 149, 173, 196, 213, 224, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 245, 246, 247, 249, 250, 251, 252, 253, 254, 256 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 491, 498, 499, 500, 590 Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 27, 28, 37, 128, 155 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 35, 42, 43, 54, 58, 64, 73, 76, 78, 80, 82, 96, 97, 107, 108, 111, 117, 118, 119, 127, 134, 135, 150, 155, 169, 205, 219, 239, 244, 249, 291, 293, 297 Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 24, 34, 37, 44, 45, 46, 51, 53, 55, 56, 64, 66, 67, 68, 91, 96, 97, 100, 104, 107, 108, 109, 126, 199, 204, 205, 216, 217, 219, 225, 237, 257, 258, 272, 273, 281, 286 Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 4, 17, 99 Schwartz (2008), 2 Maccabees, 23 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3, 65, 117, 149, 223, 240, 243, 247, 250, 259, 261, 265, 266, 272, 275, 333 Wilson (2012), The Sentences of Sextus, 65, 80, 83, 102, 122, 155, 164, 165, 167, 172, 174, 175, 181, 196, 198, 201, 206, 209, 210, 211, 213, 214, 232, 234, 253, 254, 257, 292, 293, 301, 302, 313, 315, 318, 352, 355, 379, 390, 403, 407, 410, 412, 413, 415, 419 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 37, 101, 241, 319, 321, 322
honor, & shame	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 247
honor, and glory, cicero, on	Graver (2007), Stoicism and Emotion, 161, 163, 248
honor, and self-display	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 342, 343, 344, 345
honor, and shame	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 16, 35, 40, 151
honor, and shame applicability to slaves	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 20, 22, 36
honor, and shame freedwomens right to	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 80, 82
honor, and virtue, temple to	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 39
honor, and, dishonor,	deSilva (2022), Ephesians, 57, 64, 65, 67, 74, 75, 79, 82, 84, 89, 95, 102, 111, 116, 120, 121, 122, 126, 128, 129, 143, 150, 154, 174, 185, 190, 191, 192, 196, 200, 214, 216, 222, 225, 240, 250, 254, 255, 283, 293, 294, 295, 303, 323, 333
honor, choestai, and	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 35
honor, competition over	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 84
honor, connection with anger	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 27, 35, 41
honor, dis~	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 254
honor, divine	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 110, 156, 157
honor, divine being, honos	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 15
honor, for iunius maximus, flavius damianus, t., sophist, paid for	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 390
honor, geras, gift of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 62
honor, hadrian, boule and demos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 159
honor, in aristotle	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 112, 113, 117
honor, kavod, and lineage	Rubenstein (2003), The Culture of the Babylonian Talmud. 90, 91
honor, kavod, and shame	Rubenstein (2003), The Culture of the Babylonian Talmud. 76
honor, of mars, games in	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 89
honor, of parents	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32
honor, of ptolemy iii and berenice ii, sacrifices, in	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47
honor, of robigo, games in	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 89
honor, p. vedius papianus antoninus, vedius koresseitai, inhabitants of koressos, iv	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 250, 275, 280, 281, 386
honor, pontia apelliane, teachers of the mouseion, paideutai	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 270
honor, poverty, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 261, 274
honor, praise and blame, and	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 138, 221
honor, proxenia, proxenoi, as proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 53
honor, reflexive sense of	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 163
honor, self-consciousness, and	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 144, 145
honor, slaves, onstage, claim	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 42, 199, 220
honor, tax agreement with cleopatra, malchus, refusing to	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 147
honor, timē, in the afterlife	Wolfsdorf (2020), Early Greek Ethics, 548
honor, utility, contrasted with	Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 130, 180, 187
honor, values	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 171
honor, vedii, associations, collegia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246
honor, vedius iii teachers of the mouseion, paideutai, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 269, 344, 401
honor, vedius iv, androkleidai	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 275, 340, 388
honor, vs. of praise, goods divine, worthy of	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 138, 139, 221
honor/honoring	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 92, 102, 115, 128, 129, 201, 224, 226
honor/shame	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 290, 294, 295, 296, 324, 330, 423 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 100, 102, 108, 115
honorable, roman, people	Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 281
honorable, the	Huffman (2019), A History of Pythagoreanism, 57
honore, de, balzac	Brule (2003), Women of Ancient Greece, 153, 154
honored, as euergetis, flavia papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
honored, as euergetês, vibia sabina augusta, empress, wife of hadrian	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380, 381, 399
honored, at eros, son of menander, of koraia, agoranomos lagina	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 309
honored, at hekaton, son of hierogenus, of koranza, agoranomos lagina	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 309
honored, at hermias chrysaoros, of koraia, agoranomos lagina	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 309
honored, by androkleidai/koresseitai, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 250, 251, 275, 276, 277, 278, 279, 280, 281, 282, 284, 285, 340, 386
honored, by decree, orthagoras of araxa, citizen	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228
honored, by diomedes vedius papianus antoninus iv, p., vedius iv, ‘erblasser’, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 388
honored, by doctors’ association, statilius kriton, t., trajan’s physician	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 271
honored, by m. cl. phaedrus and m. cl. sabinus, vibia sabina augusta, empress, wife of hadrian	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 382
honored, by m. ulpius damas vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
honored, by mouseion teachers vedius antoninus ii, p., vedius ii, m. cl. p. vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
honored, by paeans	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 29
honored, by paeans, and singing	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 81, 82
honored, by place-based association, flavius damianus, t., sophist	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 275
honored, by professional associations, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 252, 383, 397, 401
honored, by vedia papiane, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 70, 388
honored, by vedius iii, iulius thraso, c.	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
honored, citizen, apollonios of metropolis	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 252
honored, for gifts to artemis, hadrian	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 159
honored, for philotimia, flavius damianus, t., sophist	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 390
honored, in archaic poleis, athletes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 63, 66, 90
honored, in athenian decree, amphiaraos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 291
honored, in classical athens, athletes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 131, 161
honored, in paeans, gods	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 29, 30
honoring, as eros, antinous, epigram	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 519
honoring, emperors, cities’ modes of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 203
honoring, julia, julius caesar, festival	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253
honoring, parents, xenophon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 499
honors	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 175
honors, and awards, apologismos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 224
honors, and awards, ephebikon	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 223
honors, and awards, prize of contest	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 223
honors, and awards, proedria	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38, 222, 223, 228, 232
honors, and prizes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 87, 119
honors, as dôreai	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 43, 44, 50, 125, 132, 190, 197, 198, 222
honors, as gifts, not counter-gifts	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 48, 71
honors, assumption of caligula, roman emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 76
honors, boule and demos, as source of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 269, 280
honors, brother vedius iv, vedia papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387, 388
honors, c. iulius thraso alexander, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
honors, collective	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 177
honors, controversy surrounding	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 71, 84, 137, 169, 176, 182, 183, 185, 188, 191, 197, 198, 220, 228, 229, 241, 242
honors, definition of proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 45
honors, derived from, vedii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246, 247
honors, distribution, dianomê, of a booty, of powers and	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 87, 89, 93, 209
honors, egypt, moses recipient of egyptian divine	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105, 161
honors, fl. papiane as euergetis, galates achilleus, p.	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 385
honors, for athenian officials	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 226, 245
honors, for athletes, xenophanes, on	Wolfsdorf (2020), Early Greek Ethics, 32, 33
honors, for councilors	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 225
honors, for donations, politics	Satlow (2013), The Gift in Antiquity, 50, 51, 52
honors, for itonian archons, athena itonia on amorgos	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 230, 231, 232, 233
honors, for, athletes, criticism of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 66, 84, 135
honors, for, germanicus, posthumous	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 122, 123, 124, 125, 126, 173, 212, 250
honors, for, military commanders	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 71, 125, 181, 182, 185, 192, 219, 228, 241, 242, 243
honors, germanicus, civic	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 199, 202, 203, 208
honors, in jewish inscriptions, capitalization on imperial cult, depicted through	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 175, 176, 177, 178, 180, 187, 201, 202, 203, 204, 208, 209
honors, liturgies, and	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 187
honors, logic of proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 53
honors, m. [cutius] messius rusticus, vedius antoninus ii, p., vedius ii, m. cl. p. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
honors, m. [cutius] messius rusticus, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
honors, m. ulpius damas, flavia papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
honors, m. ulpius damas, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383, 401
honors, m. ulpius damas, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387
honors, negotiation of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 49, 176, 197
honors, nonius macrinus, proconsul of flavius damianus, t., sophist, asia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 390
honors, on, acropolis, athenian	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 90, 91, 92
honors, origins of proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 56
honors, proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 45, 49, 111, 197
honors, provisional	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 226
honors, reduplication of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
honors, scope and chronological range of proleptic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 48
honors, statues, as	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 37, 40, 114, 115, 118, 166
honors, t. fl. damianus, plateia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 275
honors, timai	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 29, 90, 91, 93, 134, 210, 218
honors, vedia papiane with monument, vedius galates achilleus, p.	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
honors, veturius paccianus, flavius damianus, t., sophist	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 390
honors, vibia sabina augusta, vedius antoninus ii, p., vedius ii, m. cl. p. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 316, 382
honors, vibia sabina augusta, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382

List of validated texts:

92 validated results for "honor"

1. Hebrew Bible, Deuteronomy, 17.15-17.16, 32.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Honor • honor • robe, of honour

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 303, 305, 307, 325, 327, 332, 338; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 204

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17.15 שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ ^17.16 רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ ^32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃'' None

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17.15 thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. ^17.16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ ^32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.'' None

2. Hebrew Bible, Exodus, 20.12, 20.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • honor • honor and dishonor • honor, of parents • honour (and shame), morality and God’s honour • parents, honor of

Found in books: Esler (2000), The Early Christian World, 389; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 4, 19, 21; deSilva (2022), Ephesians, 295

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20.12 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ ^20.14 לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃'' None

sup>
20.12 Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee. ^20.14 Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.'' None

3. Hebrew Bible, Genesis, 4.1, 4.3, 4.7, 9.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham (Abram), honour, military alliances • External Forms, ritualistic forms of honor • God, honour of • Honor • Honor, external honor • honor

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 166; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 213, 255; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 81; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 120; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 53; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 101

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4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ ^4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ ^4.3 וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ ^4.7 הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃' ' None

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4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ ^4.3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. ^4.7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ ^9.20 And Noah, the man of the land, began and planted a vineyard.' ' None

4. Hebrew Bible, Isaiah, 62.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • honor and dishonor • honor/shame

Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 295; deSilva (2022), Ephesians, 283

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62.4 לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃'' None

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62.4 Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.'' None

5. Hesiod, Theogony, 73-74, 116-117, 120, 883-885 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • honor • honour • honouring in the sense of receiving cult

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 199; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 166, 167, 171; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241

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73 κάρτει νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα ⁷⁴ ἀθανάτοις διέταξεν ὁμῶς καὶ ἐπέφραδε τιμάς. ¹¹⁶ ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα'¹¹⁷ Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ ¹²⁰ ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, ⁸⁸³ δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν ⁸⁸⁴ Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν ⁸⁸⁵ ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς. ' None

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73 of the gods’ laws and all the goodly way ⁷⁴ of the immortals. offering up their praise ¹¹⁶ A pleasing song and laud the company'¹¹⁷ of the immortal gods, and those created ¹²⁰ Tell how the gods and Earth first came to be, ⁸⁸³ Even Cottus and Gyes. But Briareus, ⁸⁸⁴ Because he is upright, the clamorou ⁸⁸⁵ Earth-Shaker made his son-in-law, for he ' None

6. Homer, Iliad, 1.1, 2.239, 2.241-2.242, 2.604, 2.698-2.709, 2.719-2.720, 9.186-9.191, 9.574-9.579, 9.581-9.583, 9.588, 21.225-21.226, 21.233-21.342, 22.105-22.107, 23.97-23.98 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ghost of Clytemnestra, and blame, dishonor, shame • Honor • Honour • Honour, Dishonouring • Honour, Kleos aphthiton (κλέος ἄφθιτον) • death, honorable • dishonor • geras (gift of honor) • honor • honored by paeans, and singing • honour • honourableness

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 47; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 82; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 71, 122, 148; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 62; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 38, 42; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 366; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 91, 97, 100; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 166; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 37, 94, 97, 98, 103, 650, 653, 654, 660, 662

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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος ^2.239 ὃς καὶ νῦν Ἀχιλῆα ἕο μέγʼ ἀμείνονα φῶτα ^2.241 ἀλλὰ μάλʼ οὐκ Ἀχιλῆϊ χόλος φρεσίν, ἀλλὰ μεθήμων· ^2.242 ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο· ^2.604 Αἰπύτιον παρὰ τύμβον ἵνʼ ἀνέρες ἀγχιμαχηταί, ^2.698 τῶν αὖ Πρωτεσίλαος ἀρήϊος ἡγεμόνευε ^2.699 ζωὸς ἐών· τότε δʼ ἤδη ἔχεν κάτα γαῖα μέλαινα. ^2.700 τοῦ δὲ καὶ ἀμφιδρυφὴς ἄλοχος Φυλάκῃ ἐλέλειπτο ^2.701 καὶ δόμος ἡμιτελής· τὸν δʼ ἔκτανε Δάρδανος ἀνὴρ ^2.702 νηὸς ἀποθρῴσκοντα πολὺ πρώτιστον Ἀχαιῶν. ^2.703 οὐδὲ μὲν οὐδʼ οἳ ἄναρχοι ἔσαν, πόθεόν γε μὲν ἀρχόν· ^2.704 ἀλλά σφεας κόσμησε Ποδάρκης ὄζος Ἄρηος ^2.705 Ἰφίκλου υἱὸς πολυμήλου Φυλακίδαο ^2.706 αὐτοκασίγνητος μεγαθύμου Πρωτεσιλάου ^2.707 ὁπλότερος γενεῇ· ὁ δʼ ἅμα πρότερος καὶ ἀρείων ^2.708 ἥρως Πρωτεσίλαος ἀρήϊος· οὐδέ τι λαοὶ ^2.709 δεύονθʼ ἡγεμόνος, πόθεόν γε μὲν ἐσθλὸν ἐόντα· ^2.719 ἑπτὰ νεῶν· ἐρέται δʼ ἐν ἑκάστῃ πεντήκοντα ^2.720 ἐμβέβασαν τόξων εὖ εἰδότες ἶφι μάχεσθαι. ^9.186 τὸν δʼ εὗρον φρένα τερπόμενον φόρμιγγι λιγείῃ ^9.187 καλῇ δαιδαλέῃ, ἐπὶ δʼ ἀργύρεον ζυγὸν ἦεν, ^9.188 τὴν ἄρετʼ ἐξ ἐνάρων πόλιν Ἠετίωνος ὀλέσσας· ^9.189 τῇ ὅ γε θυμὸν ἔτερπεν, ἄειδε δʼ ἄρα κλέα ἀνδρῶν. ^9.190 Πάτροκλος δέ οἱ οἶος ἐναντίος ἧστο σιωπῇ, ^9.191 δέγμενος Αἰακίδην ὁπότε λήξειεν ἀείδων, ^9.574 πύργων βαλλομένων· τὸν δὲ λίσσοντο γέροντες ^9.575 Αἰτωλῶν, πέμπον δὲ θεῶν ἱερῆας ἀρίστους, ^9.576 ἐξελθεῖν καὶ ἀμῦναι ὑποσχόμενοι μέγα δῶρον· ^9.577 ὁππόθι πιότατον πεδίον Καλυδῶνος ἐραννῆς, ^9.578 ἔνθά μιν ἤνωγον τέμενος περικαλλὲς ἑλέσθαι ^9.579 πεντηκοντόγυον, τὸ μὲν ἥμισυ οἰνοπέδοιο, ^9.581 πολλὰ δέ μιν λιτάνευε γέρων ἱππηλάτα Οἰνεὺς ^9.582 οὐδοῦ ἐπεμβεβαὼς ὑψηρεφέος θαλάμοιο ^9.583 σείων κολλητὰς σανίδας γουνούμενος υἱόν· ^9.588 πρίν γʼ ὅτε δὴ θάλαμος πύκʼ ἐβάλλετο, τοὶ δʼ ἐπὶ πύργων ^21.225 πρὶν ἔλσαι κατὰ ἄστυ καὶ Ἕκτορι πειρηθῆναι ^21.226 ἀντιβίην, ἤ κέν με δαμάσσεται, ἦ κεν ἐγὼ τόν. ^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 ^21.250 δῖον Ἀχιλλῆα, Τρώεσσι δὲ λοιγὸν ἀλάλκοι. ^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. ^22.105 αἰδέομαι Τρῶας καὶ Τρῳάδας ἑλκεσιπέπλους, ^22.106 μή ποτέ τις εἴπῃσι κακώτερος ἄλλος ἐμεῖο· ^22.107 Ἕκτωρ ἧφι βίηφι πιθήσας ὤλεσε λαόν. ^23.97 ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε ^23.98 ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο.' ' None

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1.1 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " ^2.239 Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; ^2.241 for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus, ^2.604 and took from him his wondrous song, and made him forget his minstrelsy;—all these folk again had as leader the horseman, Nestor of Gerenia. And with him were ranged ninety hollow ships.And they that held Arcadia beneath the steep mountain of Cyllene, beside the tomb of Aepytus, where are warriors that fight in close combat; ^2.698 And they that held Phylace and flowery Pyrasus, the sanctuary of Demeter, and Iton, mother of flocks, and Antron, hard by the sea, and Pteleos, couched in grass, these again had as leader warlike Protesilaus, while yet he lived; howbeit ere now the black earth held him fast. ^2.700 His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, ^2.704 His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, ' "^2.705 he that was son of Phylacus' son, Iphiclus, rich in flocks, own brother to great-souled Protesilaus, and younger-born; but the other was the elder and the better man, even the warrior, valiant Protesilaus. So the host in no wise lacked a leader, though they longed for the noble man they had lost. " "^2.709 he that was son of Phylacus' son, Iphiclus, rich in flocks, own brother to great-souled Protesilaus, and younger-born; but the other was the elder and the better man, even the warrior, valiant Protesilaus. So the host in no wise lacked a leader, though they longed for the noble man they had lost. " ^2.719 even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, ^2.720 and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; ^2.720 yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, ^9.186 And they came to the huts and the ships of the Myrmidons, and found him delighting his soul with a clear-toned lyre, fair and richly wrought, whereon was a bridge of silver; this had he taken from the spoil when he laid waste the city of Eëtion. Therewith was he delighting his soul, and he sang of the glorious deeds of warriors; ^9.189 And they came to the huts and the ships of the Myrmidons, and found him delighting his soul with a clear-toned lyre, fair and richly wrought, whereon was a bridge of silver; this had he taken from the spoil when he laid waste the city of Eëtion. Therewith was he delighting his soul, and he sang of the glorious deeds of warriors; ' "^9.190 and Patroclus alone sat over against him in silence, waiting until Aeacus' son should cease from singing. But the twain came forward and goodly Odysseus led the way, and they took their stand before his face; and Achilles leapt up in amazement with the lyre in his hand, and left the seat whereon he sat; " "^9.191 and Patroclus alone sat over against him in silence, waiting until Aeacus' son should cease from singing. But the twain came forward and goodly Odysseus led the way, and they took their stand before his face; and Achilles leapt up in amazement with the lyre in his hand, and left the seat whereon he sat; " ^9.574 the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders ^9.575 of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland, ^9.581 and the half clear plough-land, to be cut from out the plain. ^9.588 —but he denied them yet more—and earnestly his companions that were truest and dearest to him of all; yet not even so could they persuade the heart in his breast, until at the last his chamber was being hotly battered, and the Curetes were mounting upon the walls and firing the great city. ^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 ^21.233 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; ^21.342 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; ' "^22.105 I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, " "^22.107 I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, " ^23.97 and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, ^23.98 and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, ' " None

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Honour • Honour, Kleos aphthiton (κλέος ἄφθιτον) • death, honorable • honor • honor (timē), in the afterlife

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 61, 65, 71; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 27; Wolfsdorf (2020), Early Greek Ethics, 548; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 98, 108, 115, 651

8. Aeschylus, Libation-Bearers, 461 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • honour • honouring the gods, and charis • honouring the gods, through sacrifices

Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 173; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61

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461 Ἄρης Ἄρει ξυμβαλεῖ, Δίκᾳ Δίκα. Ἠλέκτρα'' None

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461 Ares will encounter Ares; Right will encounter Right. Electra '' None

9. Euripides, Hippolytus, 1423-1427 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • honour • honouring in the sense of receiving cult

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 201; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 138

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1423 σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν"¹⁴²⁴ τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ ¹⁴²⁵ δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "¹⁴²⁶ κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" '¹⁴²⁷ πένθη μέγιστα δακρύων καρπουμένῳ.' "' None

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1423 For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen;'¹⁴²⁴ For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; ¹⁴²⁵ for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, ' None

10. Herodotus, Histories, 8.136 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • honors, as dôreai • honours

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 44; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 76

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8.136 Μαρδόνιος δὲ ἐπιλεξάμενος ὅ τι δὴ λέγοντα ἦν τὰ χρηστήρια μετὰ ταῦτα ἔπεμψε ἄγγελον ἐς Ἀθήνας Ἀλέξανδρον τὸν Ἀμύντεω ἄνδρα Μακεδόνα, ἅμα μὲν ὅτι οἱ προσκηδέες οἱ Πέρσαι ἦσαν· Ἀλεξάνδρου γὰρ ἀδελφεὴν Γυγαίην, Ἀμύντεω δὲ θυγατέρα, Βουβάρης ἀνὴρ Πέρσης ἔσχε, ἐκ τῆς οἱ ἐγεγόνεε Ἀμύντης ὁ ἐν τῇ Ἀσίῃ, ἔχων τὸ οὔνομα τοῦ μητροπάτορος, τῷ δὴ ἐκ βασιλέος τῆς Φρυγίης ἐδόθη Ἀλάβανδα πόλις μεγάλη νέμεσθαι· ἅμα δὲ ὁ Μαρδόνιος πυθόμενος ὅτι πρόξεινός τε εἴη καὶ εὐεργέτης ὁ Ἀλέξανδρος ἔπεμπε· τοὺς γὰρ Ἀθηναίους οὕτω ἐδόκεε μάλιστα προσκτήσεσθαι, λεών τε πολλὸν ἄρα ἀκούων εἶναι καὶ ἄλκιμον, τά τε κατὰ τὴν θάλασσαν συντυχόντα σφι παθήματα κατεργασαμένους μάλιστα Ἀθηναίους ἐπίστατο. τούτων δὲ προσγενομένων κατήλπιζε εὐπετέως τῆς θαλάσσης κρατήσειν, τά περ ἂν καὶ ἦν, πεζῇ τε ἐδόκεε πολλῷ εἶναι κρέσσων, οὕτω τε ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν. τάχα δʼ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ προλέγοι, συμβουλεύοντα σύμμαχον τὸν Ἀθηναῖον ποιέεσθαι· τοῖσι δὴ πειθόμενος ἔπεμπε.'' None

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8.136 Mardonius read whatever was said in the oracles, and presently he sent a messenger to Athens, Alexander, a Macedonian, son of Amyntas. Him he sent, partly because the Persians were akin to him; Bubares, a Persian, had taken to wife Gygaea Alexander's sister and Amyntas' daughter, who had borne to him that Amyntas of Asia who was called by the name of his mother's father, and to whom the king gave Alabanda a great city in Phrygia for his dwelling. Partly too he sent him because he learned that Alexander was a protector and benefactor to the Athenians. ,It was thus that he supposed he could best gain the Athenians for his allies, of whom he heard that they were a numerous and valiant people, and knew that they had been the chief authors of the calamities which had befallen the Persians at sea. ,If he gained their friendship he thought he would easily become master of the seas, as truly he would have been. On land he supposed himself to be by much the stronger, and he accordingly reckoned that thus he would have the upper hand of the Greeks. This chanced to be the prediction of the oracles which counseled him to make the Athenians his ally. It was in obedience to this that he sent his messenger. "" None

11. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Antigonus I, honours in Scepsis • Antigonus I, removal of honours for • Aristotle, on honouring the gods • Demetrieia (festival), removal of honours for • Theophrastus, on honouring the gods • dances, honouring the gods • dedications, honouring the gods • festivals, honouring the gods • heroes, as deities, honouring of • honouring the gods • honouring the gods, and religious correctness • honouring the gods, and service to gods • honouring the gods, through hymns • honouring the gods, through sacrifices • parents, honour to • proper respect for gods, and honouring the gods • religious correctness, and honouring the gods

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 30, 55, 56, 170

^14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ'' None

^14b Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.'' None

12. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • athletes, honored in archaic poleis • festivals, honouring the gods • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 95

^472a ἀλήθειαν· ἐνίοτε γὰρ ἂν καὶ καταψευδομαρτυρηθείη τις ὑπὸ πολλῶν καὶ δοκούντων εἶναί τι. καὶ νῦν περὶ ὧν σὺ λέγεις ὀλίγου σοι πάντες συμφήσουσιν ταὐτὰ Ἀθηναῖοι καὶ οἱ ξένοι, ἐὰν βούλῃ κατʼ ἐμοῦ μάρτυρας παρασχέσθαι ὡς οὐκ ἀληθῆ λέγω· μαρτυρήσουσί σοι, ἐὰν μὲν βούλῃ, Νικίας ὁ Νικηράτου καὶ οἱ ἀδελφοὶ μετʼ αὐτοῦ, ὧν οἱ τρίποδες οἱ ἐφεξῆς ἑστῶτές εἰσιν ἐν τῷ Διονυσίῳ, ἐὰν δὲ βούλῃ, Ἀριστοκράτης'' None

^472a for getting at the truth; since occasionally a man may actually be crushed by the number and reputation of the false witnesses brought against him. And so now you will find almost everybody, Athenians and foreigners, in agreement with you on the points you state, if you like to bring forward witnesses against the truth of what I say: if you like, there is Nicias, son of Niceratus, with his brothers, whose tripods are standing in a row in the Dionysium; or else Aristocrates, son of Scellias, whose goodly offering again is well known at Delphi ;'' None

13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on honouring the gods • Theophrastus, on honouring the gods • Zeno, on honouring the gods • altars, honouring of • dances, honouring the gods • festivals, honouring the gods • honor • honor/honoring • honouring the gods • honouring the gods, and their altars • honouring the gods, and xenoi • honouring the gods, giving knowledge of gods • honouring the gods, through sacrifices • parents, honour to • proper respect for gods, and honouring the gods • sanctuaries, honouring • statues of gods, honouring of • xenoi, and honouring the gods

Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 128; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 145, 149, 164, 184, 247; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 127; Wilson (2012), The Sentences of Sextus, 419

^716d καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν σώφρων ἡμῶν θεῷ φίλος, ὅμοιος γάρ, ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ διάφορος καὶ ὁ ἄδικος, καὶ τὰ ἄλλʼ οὕτως κατὰ τὸν αὐτὸν λόγον ἔχει. νοήσωμεν δὴ τούτοις ἑπόμενον εἶναι τὸν τοιόνδε λόγον, ἁπάντων κάλλιστον καὶ ἀληθέστατον οἶμαι λόγων, ὡς τῷ μὲν ἀγαθῷ θύειν καὶ προσομιλεῖν ἀεὶ τοῖς θεοῖς εὐχαῖς καὶ ἀναθήμασιν καὶ συμπάσῃ θεραπείᾳ θεῶν κάλλιστον καὶ ἄριστον καὶ ἀνυσιμώτατον πρὸς τὸν εὐδαίμονα'^726a ΑΘ. ἀκούοι δὴ πᾶς ὅσπερ νυνδὴ τὰ περὶ θεῶν τε ἤκουε καὶ τῶν φίλων προπατόρων· πάντων γὰρ τῶν αὑτοῦ κτημάτων μετὰ θεοὺς ψυχὴ θειότατον, οἰκειότατον ὄν. τὰ δʼ αὑτοῦ διττὰ πάντʼ ἐστὶ πᾶσιν. τὰ μὲν οὖν κρείττω καὶ ἀμείνω δεσπόζοντα, τὰ δὲ ἥττω καὶ χείρω δοῦλα· τῶν οὖν αὑτοῦ τὰ δεσπόζοντα ἀεὶ προτιμητέον τῶν δουλευόντων. ΑΘ. οὕτω δὴ τὴν αὑτοῦ ψυχὴν ^880e ἀλλήλοις ἂν φιλοφρόνως οἰκοῖεν, οἱ δὲ τῶν τὴν παιδείαν διαφυγόντων, ἀτεράμονι χρωμένων τινὶ φύσει καὶ μηδὲν τεγχθέντων ὥστε μὴ ἐπὶ πᾶσαν ἰέναι κάκην. οὗτοι τοὺς μέλλοντας λόγους ῥηθήσεσθαι πεποιηκότες ἂν εἶεν· οἷς δὴ τοὺς νόμους ἐξ ἀνάγκης ὁ νομοθέτης ἂν νομοθετοῖ, βουλόμενος αὐτῶν μηδέποτε χρείαν γίγνεσθαι. ΑΘ. πατρὸς γὰρ ἢ μητρὸς ἢ τούτων ἔτι προγόνων ὅστις τολμήσει ἅψασθαί ποτε βιαζόμενος αἰκίᾳ τινί, μήτε τῶν ἄνω δείσας θεῶν μῆνιν μήτε ' None

^716d ince he is like him, while he that is not temperate is unlike and at enmity,—as is also he who is unjust, and so likewise with the rest, by parity of reasoning. On this there follows, let us observe, this further rule,—and of all rules it is the noblest and truest,—that to engage in sacrifice and communion with the gods continually, by prayers and offerings and devotions of every kind, is a thing most noble and good and helpful towards the happy life, and superlatively fitting also, for the good man;'^726a Ath. Let everyone who has just heard the ordices concerning gods and dear forefathers now give ear. of all a man’s own belongings, the most divine is his soul, since it is most his own. A man’s own belongings are invariably twofold: the stronger and better are the ruling elements, the weaker and worse those that serve; wherefore of one’s own belongings one must honor those that rule above those that serve. ^880e for the sake of good men, to afford them instruction as to what manner of intercourse will best secure for them friendly association one with another, and partly also for the sake of those who have shunned education, and who, being of a stubborn nature, have had no softening treatment to prevent their taking to all manner of wickedness. It is because of these men that the laws which follow have to be stated,—laws which the lawgiver must enact of necessity, on their account, although wishing that the need for them may never arise. Ath. Whosoever shall dare to lay hands on father or mother, or their progenitors, and to use outrageous violence, fearing neither the wrath of the gods above nor that of the Avengers (as they are called) of the underworld, but scorning the ancient and worldwide tradition ' None

14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • God, honour to • honouring the gods, through sacrifices

Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 243; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 70

^92c εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα.'' None

^92c into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason.'' None

15. Thucydides, The History of The Peloponnesian War, 1.98, 2.63.2, 3.46, 4.121.1, 6.16, 6.16.2-6.16.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenians at Sparta (Speech of), and ‘greatest things’ (fear, honour, and advantage) • Honour • athletes, honored in archaic poleis • cults, & cult-like honours • hero cults, divine honours for kings, different from • honors, collective • honors, controversy surrounding • honors, negotiation of • honour (τιμή) • honours • military commanders, honors for • politics, honors for donations

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 176, 177, 185; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 76; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36; Joho (2022), Style and Necessity in Thucydides, 93, 101, 230; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 59; Satlow (2013), The Gift in Antiquity, 50; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 132; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 3

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2.63.2 ἧς οὐδ’ ἐκστῆναι ἔτι ὑμῖν ἔστιν, εἴ τις καὶ τόδε ἐν τῷ παρόντι δεδιὼς ἀπραγμοσύνῃ ἀνδραγαθίζεται: ὡς τυραννίδα γὰρ ἤδη ἔχετε αὐτήν, ἣν λαβεῖν μὲν ἄδικον δοκεῖ εἶναι, ἀφεῖναι δὲ ἐπικίνδυνον. ^4.121.1 καὶ οἱ μὲν Σκιωναῖοι ἐπήρθησάν τε τοῖς λόγοις καὶ θαρσήσαντες πάντες ὁμοίως, καὶ οἷς πρότερον μὴ ἤρεσκε τὰ πρασσόμενα, τόν τε πόλεμον διενοοῦντο προθύμως οἴσειν καὶ τὸν Βρασίδαν τά τ’ ἄλλα καλῶς ἐδέξαντο καὶ δημοσίᾳ μὲν χρυσῷ στεφάνῳ ἀνέδησαν ὡς ἐλευθεροῦντα τὴν Ἑλλάδα, ἰδίᾳ δὲ ἐταινίουν τε καὶ προσήρχοντο ὥσπερ ἀθλητῇ. ^6.16.2 οἱ γὰρ Ἕλληνες καὶ ὑπὲρ δύναμιν μείζω ἡμῶν τὴν πόλιν ἐνόμισαν τῷ ἐμῷ διαπρεπεῖ τῆς Ὀλυμπίαζε θεωρίας, πρότερον ἐλπίζοντες αὐτὴν καταπεπολεμῆσθαι, διότι ἅρματα μὲν ἑπτὰ καθῆκα, ὅσα οὐδείς πω ἰδιώτης πρότερον, ἐνίκησα δὲ καὶ δεύτερος καὶ τέταρτος ἐγενόμην καὶ τἆλλα ἀξίως τῆς νίκης παρεσκευασάμην. νόμῳ μὲν γὰρ τιμὴ τὰ τοιαῦτα, ἐκ δὲ τοῦ δρωμένου καὶ δύναμις ἅμα ὑπονοεῖται. ^6.16.3 καὶ ὅσα αὖ ἐν τῇ πόλει χορηγίαις ἢ ἄλλῳ τῳ λαμπρύνομαι, τοῖς μὲν ἀστοῖς φθονεῖται φύσει, πρὸς δὲ τοὺς ξένους καὶ αὕτη ἰσχὺς φαίνεται. καὶ οὐκ ἄχρηστος ἥδ’ ἡ ἄνοια, ὃς ἂν τοῖς ἰδίοις τέλεσι μὴ ἑαυτὸν μόνον ἀλλὰ καὶ τὴν πόλιν ὠφελῇ.' ' None

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2.63.2 Besides, to recede is no longer possible, if indeed any of you in the alarm of the moment has become enamored of the honesty of such an unambitious part. For what you hold is, to speak somewhat plainly, a tyranny; to take it perhaps was wrong, but to let it go is unsafe. ^4.121.1 The Scionaeans were elated by his language, and even those who had at first disapproved of what was being done catching the general confidence, they determined on a vigorous conduct of the war, and welcomed Brasidas with all possible honours, publicly crowning him with a crown of gold as the liberator of Hellas ; while private persons crowded round him and decked him with garlands as though he had been an athlete. ^6.16.2 The Hellenes, after expecting to see our city ruined by the war, concluded it to be even greater than it really is, by reason of the magnificence with which I represented it at the Olympic games, when I sent into the lists seven chariots, a number never before entered by any private person, and won the first prize, and was second and fourth, and took care to have everything else in a style worthy of my victory. Custom regards such displays as honourable, and they cannot be made without leaving behind them an impression of power. ^6.16.3 Again, any splendour that I may have exhibited at home in providing choruses or otherwise, is naturally envied by my fellow-citizens, but in the eyes of foreigners has an air of strength as in the other instance. And this is no useless folly, when a man at his own private cost benefits not himself only, but his city: ' ' None

16. Xenophon, Hellenica, 1.7.22 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • altars, honouring of • honor • honouring the gods, and their altars • honouring the gods, and their sanctuaries • proper respect for gods, and honouring the gods • sanctuaries, honouring

Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 175; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 96

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1.7.22 Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated.'' None

17. Xenophon, On Household Management, 2.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • honor, and self-display • honouring the gods, and charis • honouring the gods, through sacrifices

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 345; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61

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2.5 How can that be? exclaimed Critobulus. Because, in the first place, explained Socrates , I notice that you are bound to offer many large sacrifices; else, I fancy, you would get into trouble with gods and men alike. Secondly, it is your duty to entertain many strangers, on a generous scale too. Thirdly, you have to give dinners and play the benefactor to the citizens, or you lose your following.'' None

18. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • honor • honors, for Athenian officials • honour (τιμή) • honours • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 192, 245; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 97; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 137

19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • honour • honours

Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 78; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 161, 170

20. Aeschines, Letters, 1.112, 2.80, 3.143, 3.243 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • honors and awards, proedria • honors, as dôreai • honors, controversy surrounding • honors, for councilors • honors, negotiation of • honours • military commanders, honors for • proleptic honors

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 197, 198, 225, 228; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38

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1.112 after this, when the senate had returned to the senate chamber,The senators had been sitting with the other citizens as members of the assembly. After the adjournment of the assembly, the senate resumed its session. they expelled him on the preliminary ballot, but took him back on the final vote.It appears that on the question of the expulsion of a member there was a preliminary vote with leaves as ballots, and a final one with the ordinary ballots. I must tell you, however unpleasant it is to mention it, that for their failure to hand him over to the courts, or even to expel him from the senate chamber, they failed to receive the usual testimonial. I beg you therefore, fellow citizens, not to present the spectacle of showing resentment toward the senate, and depriving five hundred citizens of a crown because they failed to punish the defendant, and then letting him go free yourselves; and I beg you not to preserve for the popular assembly a public man who has proved useless to the senate. ^2.80 You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador. ^3.143 and, secondly, he laid two thirds of the costs of the war upon you, whose danger was more remote, and only one third on the Thebans (in all this acting for bribes); and the leadership by sea he caused to be shared equally by both; but all the expenditure he laid upon you and the leadership by land, if we are not to talk nonsense, he carried away bodily and handed it over to Thebes . The result was that in all the war that followed, Stratocles, your general, had no authority to plan for the safety of his troops. ^3.243 Or is the man whom you have moved to crown so obscure a man as not to be known by those whom he has served, unless some one shall help you to describe him? Pray ask the jury whether they knew Chabrias and Iphicrates and Timotheus, and inquire why they gave them those rewards and set up their statues. All will answer with one voice, that they honored Chabrias for the battle of Naxos , and Iphicrates because he destroyed a regiment of the Lacedaemonians, and Timotheus because of his voyage to Corcyra , and other men, each because of many a glorious deed in war.'' None

21. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • honors and awards, proedria • honors, as dôreai • honors, controversy surrounding • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38

22. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • athletes, honored in archaic poleis • honours • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 76, 91

23. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Honor • Honour and shame • Theophrastus, on honouring the gods • honor • honour • honourableness • honouring in the sense of receiving cult • honouring the gods • honouring the gods, through sacrifices

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 186; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 18; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 74; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 359, 368, 378, 391; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 57; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 117; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 96; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 87

24. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • festivals, honouring the gods • honor, in Aristotle • honour • honourableness • honouring the gods, through sacrifices

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 113; Hockey (2019), The Role of Emotion in 1 Peter, 230; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 378; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85

25. Anon., 1 Enoch, 91.12 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Honour • robe, of honour

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91; Stuckenbruck (2007), 1 Enoch 91-108, 325, 335, 425

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91.12 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.'' None

26. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • honor • honour

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 148, 149; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 169; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 321

27. Cicero, De Finibus, 2.45, 3.10, 3.16-3.21, 3.26, 3.68 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • honestum (or honestas) = Gr. kalon (the honourable, fine or morally good) • honorable (honestum), • honour • honourableness

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 173, 175, 185; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 141; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 326, 349, 353; Tsouni (2019), Antiochus and Peripatetic Ethics, 87

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3.10 \xa0Cato then resumed: "But what pray are the books that you must come here for, when you have so large a library of your own?" "I\xa0have come to fetch some Note-books of Aristotle," I\xa0replied, "which I\xa0knew were here. I\xa0wanted to read them during my holiday; I\xa0do not often get any leisure." "How I\xa0wish," said he, "that you had thrown in your lot with the Stoics! You of all men might have been expected to reckon virtue as the only good." "Perhaps you might rather have been expected," I\xa0answered, "to refrain from adopting a new terminology, when in substance you think as I\xa0do. Our principles agree; it is our language that is at variance." "Indeed," he rejoined, "they do not agree in the least. Once pronounce anything to be desirable, once reckon anything as a good, other than Moral Worth, and you have extinguished the very light of virtue, Moral Worth itself, and overthrown virtue entirely." < ^3.16 \xa0"Thanks for your assistance," he said. "I\xa0certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I\'ll do my best," I\xa0replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I\xa0adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. < ^3.17 \xa0Pleasure on the contrary, according to most Stoics, is not to be reckoned among the primary objects of natural impulse; and I\xa0very strongly agree with them, for fear lest many immoral consequences would follow if we held that nature has placed pleasure among the earliest objects of desire. But the fact of our affection for the objects first adopted at nature\'s prompting seems to require no further proof than this, that there is no one who, given the choice, would not prefer to have all the parts of his body sound and whole, rather than maimed or distorted although equally serviceable. "Again, acts of cognition (which we may term comprehensions or perceptions, or, if these words are distasteful or obscure, katalÄ\x93pseis), â\x80\x94 these we consider meet to be adopted for their own sake, because they possess an element that so to speak embraces and contains the truth. This can be seen in the case of children, whom we may observe to take pleasure in finding something out for themselves by the use of reason, even though they gain nothing by it. < ^3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) < ^3.19 \xa0All this is perhaps somewhat baldly expressed; for it deals with what may be called the primary elements of nature, to which any embellishment of style can scarcely be applied, nor am\xa0I for my part concerned to attempt it. On the other hand, when one is treating of more majestic topics the style instinctively rises with the subject, and the brilliance of the language increases with the dignity of the theme." "True," I\xa0rejoined; "but to my mind, any clear statement of an important topic possesses excellence of style. It would be childish to desire an ornate style in subjects of the kind with which you are dealing. A\xa0man of sense and education will be content to be able to express his meaning plainly and clearly." < ^3.20 \xa0"To proceed then," he continued, "for we have been digressing from the primary impulses of nature; and with these the later stages must be in harmony. The next step is the following fundamental classification: That which is in itself in accordance with nature, or which produces something else that is so, and which therefore is deserving of choice as possessing a certain amount of positive value â\x80\x94 axia as the Stoics call it â\x80\x94 this they pronounce to be \'valuable\' (for so I\xa0suppose we may translate it); and on the other hand that which is the contrary of the former they term \'valueless.\' The initial principle being thus established that things in accordance with nature are \'things to be taken\' for their own sake, and their opposites similarly \'things to be rejected,\' the first \'appropriate act\' (for so I\xa0render the Greek kathÄ\x93kon) is to preserve oneself in one\'s natural constitution; the next is to retain those things which are in accordance with nature and to repel those that are the contrary; then when this principle of choice and also of rejection has been discovered, there follows next in order choice conditioned by \'appropriate action\'; then, such choice become a fixed habit; and finally, choice fully rationalized and in harmony with nature. It is at this final stage that the Good properly so called first emerges and comes to be understood in its true nature. <' "^3.21 \xa0Man's first attraction is towards the things in accordance with nature; but as soon as he has understanding, or rather become capable of 'conception' â\x80\x94 in Stoic phraseology ennoia â\x80\x94 and has discerned the order and so to speak harmony that governs conduct, he thereupon esteems this harmony far more highly than all the things for which he originally felt an affection, and by exercise of intelligence and reason infers the conclusion that herein resides the Chief Good of man, the thing that is praiseworthy and desirable for its own sake; and that inasmuch as this consists in what the Stoics term homologia and we with your approval may call 'conformity' â\x80\x94 inasmuch I\xa0say as in this resides that Good which is the End to which all else is a means, moral conduct and Moral Worth itself, which alone is counted as a good, although of subsequent development, is nevertheless the sole thing that is for its own efficacy and value desirable, whereas none of the primary objects of nature is desirable for its own sake. <" ^3.68 \xa0Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. <' ' None

28. Cicero, On The Ends of Good And Evil, 2.45, 3.10, 3.16-3.21, 3.24, 3.26, 3.68 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on honor and glory • honestum (or honestas) = Gr. kalon (the honourable, fine or morally good) • honorable (honestum), • honour • honourableness

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 173, 175, 185; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 141; Graver (2007), Stoicism and Emotion, 248; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 326, 349, 353; Tsouni (2019), Antiochus and Peripatetic Ethics, 87

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2.45 Honestum igitur id intellegimus, quod tale est, ut detracta omni utilitate sine ullis praemiis fructibusve per se fructibusve per se A 2 fructibus vespere A 1 BER fructibus ve ( om. per se) NV ipsum possit iure laudari. quod quale sit, non tam definitione, qua sum usus, intellegi potest, quamquam aliquantum potest, quam communi omnium iudicio et optimi cuiusque studiis atque factis, qui permulta ob eam unam causam unam causam causam unam BE causam una R faciunt, quia decet, quia rectum, quia honestum est, etsi nullum consecuturum emolumentum vident. homines enim, etsi aliis multis, tamen hoc uno plurimum a bestiis differunt, quod rationem habent habent dett. habeant a natura datam mentemque acrem et vigentem celerrimeque multa simul simul multa BE agitantem et, ut ita dicam, sagacem, quae et causas rerum et consecutiones videat et similitudines transferat et disiuncta coniungat et cum praesentibus futura copulet omnemque complectatur vitae consequentis statum. eademque ratio fecit hominem hominem fecit BE appet. BENV hominum adpetentem cumque iis natura et sermone et usu congruentem, ut profectus a caritate domesticorum ac suorum serpat longius et se implicet primum civium, deinde omnium mortalium mortalium omnium BE societate atque, ut ad Archytam scripsit Plato, non sibi se soli natum meminerit, sed patriae, sed suis, ut perexigua pars ipsi relinquatur. ^3.10 Tum ille: Tu autem cum ipse tantum librorum habeas, quos quos om. BE hic hic hic ul hic N his AR hys BE om. V tandem requiris? Commentarios quosdam, inquam, Aristotelios, aristotelios A aristotilis BE aristoteles R aristotili hos N 1 aristotelicos N 2 aristotilicos V quos hic sciebam esse, veni ut auferrem, quos legerem, dum essem otiosus; quod quidem nobis non saepe contingit. Quam vellem, inquit, te ad Stoicos inclinavisses! erat enim, si cuiusquam, certe tuum nihil praeter virtutem in bonis ducere. Vide, ne magis, inquam, tuum fuerit, cum re idem tibi, quod mihi, videretur, non nova te te om. NV rebus nomina inponere. ratio enim nostra consentit, pugnat oratio. Minime vero, inquit ille, consentit. quicquid quidquid BV quitquid E Quid quod R enim praeter id, quod honestum sit, expetendum esse dixeris in bonisque numeraveris, et honestum ipsum quasi virtutis lumen extinxeris et virtutem penitus everteris. Dicuntur ista, Cato, magnifice, inquam, sed videsne verborum gloriam tibi cum Pyrrhone et cum Aristone, qui omnia exaequant, esse exequant esse V, N (post t ras., es ab alt. m.); exequantes se ABE ex sequentes se R communem?' "^3.16 Bene facis, inquit, quod me adiuvas, et istis quidem, quae modo dixisti, utar potius Latinis, in ceteris subvenies, si me haerentem videbis. Sedulo, inquam, faciam. sed 'fortuna fortis'; quare conare, quaeso. quid enim possumus hoc agere divinius? Placet his, inquit, quorum ratio mihi probatur, simulatque natum sit animal—hinc hinc RN hin A huic BEV enim est ordiendum ordiendum est BER —, ipsum sibi conciliari et commendari ad se conservandum et ad suum statum eaque, eaque Gz. eque ABERN et ad ea V quae conservantia sint sint Iw. Mue. II p. 19; sunt eius status, diligenda, alienari autem ab interitu iisque rebus, quae interitum videantur adferre. id ita esse sic probant, quod ante, quam voluptas aut dolor attigerit, salutaria appetant parvi aspernenturque contraria, quod non fieret, nisi statum suum diligerent, interitum timerent. fieri autem non posset ut appeterent aliquid, nisi sensum haberent sui eoque se diligerent. ex quo intellegi debet principium ductum esse a se diligendo." '^3.17 in principiis autem naturalibus diligendi sui del. Urs plerique Stoici non putant voluptatem esse ponendam. quibus ego vehementer adsentior, ne, si voluptatem natura posuisse in iis rebus videatur, quae primae appetuntur, multa turpia sequantur. satis esse autem argumenti videtur quam ob rem illa, quae prima sunt adscita adscita asserta BE natura, diligamus, quod est nemo, quin, cum utrumvis liceat, aptas malit et integras omnis partis corporis quam, eodem usu, inminutas aut detortas habere. rerum autem cognitiones, quas vel comprehensiones vel perceptiones quas vel comprehensiones vel perceptiones BE om. ARNV vel, si haec verba aut minus placent aut minus intelleguntur, katalh/yeis appellemus licet, eas igitur ipsas propter se adsciscendas arbitramur, quod habeant quiddam in se quasi complexum et continens veritatem. id autem in in V om. rell. parvis intellegi potest, quos delectari videamus, etiamsi eorum nihil intersit, si quid ratione per se ipsi invenerint. ^3.18 artis etiam ipsas propter se adsumendas putamus, cum cum ABE tum N (t corr. ut vid., ex c), RV quia sit in iis iis Mdv. his aliquid dignum adsumptione, tum quod constent ex cognitionibus et contineant quiddam in se ratione constitutum et via. a falsa autem adsensione magis nos alienatos esse quam a ceteris rebus, quae sint sunt R contra naturam, arbitrantur. iam membrorum, id est partium corporis, alia videntur propter eorum usum a natura esse donata, ut manus, crura, pedes, ut ea, ut ea et ea BE quae sunt intus in corpore, quorum utilitas quanta sit a medicis etiam etiam a medicis R disputatur, alia autem nullam ob utilitatem quasi ad quendam ornatum, ut cauda pavoni, plumae versicolores columbis, viris mammae atque barba. ^3.19 Haec dicuntur fortasse ieiunius; sunt enim quasi prima elementa naturae, quibus ubertas orationis adhiberi vix potest, nec equidem eam cogito consectari. verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; ita fit cum gravior, tum etiam splendidior oratio. Est, ut dicis, inquam. sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. istius modi autem res dicere ornate velle puerile est, plane autem et perspicue expedire posse docti et intellegentis viri.' "^3.20 Progrediamur igitur, quoniam, quoniam qui ideo BE (discerpto, ut vid., q uo in qi io cf. ad p. 104,24 et ad p. 31, 25) inquit, ab his principiis naturae discessimus, quibus congruere debent quae sequuntur. sequitur autem haec prima divisio: Aestimabile esse dicunt—sic enim, ut opinor, appellemus appellemus Bentl. appellamus — id, quod aut ipsum secundum naturam sit aut tale quid efficiat, ut selectione dignum propterea sit, quod aliquod pondus habeat dignum aestimatione, quam illi a)ci/an vocant, illi ... vocant Pearc. ille ... vocat contraque inaestimabile, quod sit superiori contrarium. initiis igitur ita constitutis, ut ea, quae secundum naturam sunt, ipsa propter se sumenda sint contrariaque item reicienda, primum primum primum enim BE ('suspicari aliquis possit enim ortum esse ex hominis' Mdv.) est officium—id enim appello kaqh=kon —, ut se conservet in naturae statu, deinceps ut ea teneat, quae secundum naturam sint, pellatque contraria. qua qua AVN 2 que BN 1 q (= quae) ER inventa selectione et item reiectione sequitur deinceps cum officio selectio, deinde ea perpetua, tum ad extremum constans consentaneaque naturae, in qua primum inesse incipit et intellegi, intelligi BE intellegit A intelligit RNV quid sit, quod vere bonum possit dici." '^3.21 prima est enim conciliatio hominis ad ea, quae sunt secundum naturam. simul autem cepit intellegentiam vel notionem potius, quam appellant e)/nnoian illi, viditque rerum agendarum ordinem et, ut ita dicam, concordiam, multo eam pluris aestimavit extimavit V estimabit (existim. E extim. N) ABERN quam omnia illa, quae prima primū (ū ab alt. m. in ras. ) N primo V dilexerat, atque ita cognitione et ratione collegit, ut statueret in eo collocatum summum illud hominis per se laudandum et expetendum bonum, quod cum positum sit in eo, quod o(mologi/an Stoici, nos appellemus convenientiam, si placet,—cum igitur in eo sit id bonum, quo omnia referenda sint, sint ABERNV honeste facta honeste facta Mdv. omnia honeste (honesta B) facta ipsumque honestum, quod solum solum BE om. rell. in bonis ducitur, quamquam post oritur, tamen id solum vi sua et dignitate expetendum est; eorum autem, quae sunt prima naturae, propter se nihil est expetendum. ^3.24 ut enim histrioni actio, saltatori motus non quivis, sed certus quidam est datus, sic vita agenda est certo genere quodam, non quolibet; quod genus conveniens consentaneumque dicimus. nec enim gubernationi aut medicinae similem sapientiam esse arbitramur, sed actioni illi potius, quam modo dixi, et saltationi, ut ut arte N arte ut V in ipsa insit, insit ut sit N 1 ut insit N 2 non foris petatur extremum, id est artis effectio. et tamen est etiam aliqua aliqua Brem. alia (est alia etiam N) cum his ipsis artibus sapientiae dissimilitudo, propterea quod in illis quae recte facta sunt non continent tamen omnes partes, e quibus constant; quae autem nos aut recta aut recte facta dicamus, si placet, illi autem appellant katorqw/mata, omnes numeros virtutis continent. sola enim sapientia in se tota conversa est, quod idem in ceteris artibus non fit. ^3.26 Videamus nunc, quam sint praeclare illa his, quae iam posui, consequentia. cum enim hoc sit extremum —sentis enim, credo, me iam diu, quod te/los te/los Graeci greci celos BE Graeci dicant, dicant ARV dicunt BEN id dicere tum extremum, tum ultimum, tum summum; licebit etiam finem pro extremo aut ultimo dicere—, cum igitur hoc sit extremum, extremum hoc sit BE congruenter naturae convenienterque vivere, necessario sequitur omnes sapientes semper feliciter, absolute, fortunate vivere, nulla re impediri, nulla prohiberi, nulla egere. quod autem continet non magis eam disciplinam, de qua loquor, quam vitam fortunasque nostras, id est ut, quod honestum sit, id solum bonum iudicemus, potest id quidem fuse et copiose et omnibus electissimis verbis gravissimisque sententiis rhetorice et augeri et ornari, sed consectaria me Stoicorum brevia et acuta delectant. concluduntur igitur eorum argumenta sic: ^3.68 Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo.'' None

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2.45 \xa0"By Moral Worth, then, we understand that which is of such a nature that, though devoid of all utility, it can justly be commended in and for itself, apart from any profit or reward. A\xa0formal definition such as I\xa0have given may do something to indicate its nature; but this is more clearly explained by the general verdict of mankind at large, and by the aims and actions of all persons of high character. Good men do a great many things from which they anticipate no advantage, solely from the motive of propriety, morality and right. For among the many points of difference between man and the lower animals, the greatest difference is that Nature has bestowed on man the gift of Reason, of an active, vigorous intelligence, able to carry on several operations at the same time with extreme speed, and having, so to speak, a keen scent to discern the causes and effects of things, to draw analogies, combine things separate, connect the future with the present, and survey the entire field of the subsequent course of life. It is Reason moreover that has inspired man with a relish for his kind; she has produced a natural conformity both of language and of habit; she has prompted the individual, starting from friendship and from family affection, to expand his interests, forming social ties first with his fellow-citizens and later with all mankind. She reminds him that, as Plato puts it in his letter to Archytas, man was not born for self alone, but for country and for kindred, claims that leave but a small part of him for himself. < ^3.10 \xa0Cato then resumed: "But what pray are the books that you must come here for, when you have so large a library of your own?" "I\xa0have come to fetch some Note-books of Aristotle," I\xa0replied, "which I\xa0knew were here. I\xa0wanted to read them during my holiday; I\xa0do not often get any leisure." "How I\xa0wish," said he, "that you had thrown in your lot with the Stoics! You of all men might have been expected to reckon virtue as the only good." "Perhaps you might rather have been expected," I\xa0answered, "to refrain from adopting a new terminology, when in substance you think as I\xa0do. Our principles agree; it is our language that is at variance." "Indeed," he rejoined, "they do not agree in the least. Once pronounce anything to be desirable, once reckon anything as a good, other than Moral Worth, and you have extinguished the very light of virtue, Moral Worth itself, and overthrown virtue entirely." < ^3.16 \xa0"Thanks for your assistance," he said. "I\xa0certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I\'ll do my best," I\xa0replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I\xa0adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. < ^3.17 \xa0Pleasure on the contrary, according to most Stoics, is not to be reckoned among the primary objects of natural impulse; and I\xa0very strongly agree with them, for fear lest many immoral consequences would follow if we held that nature has placed pleasure among the earliest objects of desire. But the fact of our affection for the objects first adopted at nature\'s prompting seems to require no further proof than this, that there is no one who, given the choice, would not prefer to have all the parts of his body sound and whole, rather than maimed or distorted although equally serviceable. "Again, acts of cognition (which we may term comprehensions or perceptions, or, if these words are distasteful or obscure, katalÄ\x93pseis), â\x80\x94 these we consider meet to be adopted for their own sake, because they possess an element that so to speak embraces and contains the truth. This can be seen in the case of children, whom we may observe to take pleasure in finding something out for themselves by the use of reason, even though they gain nothing by it. < ^3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) < ^3.19 \xa0All this is perhaps somewhat baldly expressed; for it deals with what may be called the primary elements of nature, to which any embellishment of style can scarcely be applied, nor am\xa0I for my part concerned to attempt it. On the other hand, when one is treating of more majestic topics the style instinctively rises with the subject, and the brilliance of the language increases with the dignity of the theme." "True," I\xa0rejoined; "but to my mind, any clear statement of an important topic possesses excellence of style. It would be childish to desire an ornate style in subjects of the kind with which you are dealing. A\xa0man of sense and education will be content to be able to express his meaning plainly and clearly." < ^3.20 \xa0"To proceed then," he continued, "for we have been digressing from the primary impulses of nature; and with these the later stages must be in harmony. The next step is the following fundamental classification: That which is in itself in accordance with nature, or which produces something else that is so, and which therefore is deserving of choice as possessing a certain amount of positive value â\x80\x94 axia as the Stoics call it â\x80\x94 this they pronounce to be \'valuable\' (for so I\xa0suppose we may translate it); and on the other hand that which is the contrary of the former they term \'valueless.\' The initial principle being thus established that things in accordance with nature are \'things to be taken\' for their own sake, and their opposites similarly \'things to be rejected,\' the first \'appropriate act\' (for so I\xa0render the Greek kathÄ\x93kon) is to preserve oneself in one\'s natural constitution; the next is to retain those things which are in accordance with nature and to repel those that are the contrary; then when this principle of choice and also of rejection has been discovered, there follows next in order choice conditioned by \'appropriate action\'; then, such choice become a fixed habit; and finally, choice fully rationalized and in harmony with nature. It is at this final stage that the Good properly so called first emerges and comes to be understood in its true nature. <' "^3.21 \xa0Man's first attraction is towards the things in accordance with nature; but as soon as he has understanding, or rather become capable of 'conception' â\x80\x94 in Stoic phraseology ennoia â\x80\x94 and has discerned the order and so to speak harmony that governs conduct, he thereupon esteems this harmony far more highly than all the things for which he originally felt an affection, and by exercise of intelligence and reason infers the conclusion that herein resides the Chief Good of man, the thing that is praiseworthy and desirable for its own sake; and that inasmuch as this consists in what the Stoics term homologia and we with your approval may call 'conformity' â\x80\x94 inasmuch I\xa0say as in this resides that Good which is the End to which all else is a means, moral conduct and Moral Worth itself, which alone is counted as a good, although of subsequent development, is nevertheless the sole thing that is for its own efficacy and value desirable, whereas none of the primary objects of nature is desirable for its own sake. <" "^3.24 \xa0For just as an actor or dancer has assigned to him not any but a certain particular part or dance, so life has to be conducted in a certain fixed way, and not in any way we like. This fixed way we speak of as 'conformable' and suitable. In fact we do not consider Wisdom to be like seamanship or medicine, but rather like the arts of acting and of dancing just mentioned; its End, being the actual exercise of the art, is contained within the art itself, and is not something extraneous to it. At the same time there is also another point which marks a dissimilarity between Wisdom and these arts as well. In the latter a movement perfectly executed nevertheless does not involve all the various motions which together constitute the subject matter of the art; whereas in the sphere of conduct, what we may call, if you approve, 'right actions,' or 'rightly performed actions,' in Stoic phraseology katorthÅ\x8dmata, contain all the factors of virtue. For Wisdom alone is entirely self-contained, which is not the case with the other arts. <" ^3.26 \xa0"We may now observe how strikingly the principles I\xa0have established support the following corollaries. Inasmuch as the final aim â\x80\x94 (and you have observed, no doubt, that I\xa0have all along been translating the Greek term telos either by \'final\' or \'ultimate aim,\' or \'chief Good,\' and for \'final or ultimate aim\' we may also substitute \'End\') â\x80\x94 inasmuch then as the final aim is to live in agreement and harmony with nature, it necessarily follows that all wise men at all times enjoy a happy, perfect and fortunate life, free from all hindrance, interference or want. The essential principle not merely of the system of philosophy I\xa0am discussing but also of our life and destinies is, that we should believe Moral Worth to be the only good. This principle might be amplified and elaborated in the rhetorical manner, with great length and fullness and with all the resources of choice diction and impressive argument; but for my own part I\xa0like the concise and pointed \'consequences\' of the Stoics. < ^3.68 \xa0Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. <'' None

29. Cicero, On The Nature of The Gods, 1.36, 2.73 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Honor • honor • honourableness,horoscopes

Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 237; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130; Wilson (2012), The Sentences of Sextus, 102, 213

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1.36 "Lastly, Balbus, I come to your Stoic school. Zeno\'s view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a \'reason\' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod\'s Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. ^2.73 "Next I have to show that the world is governed by divine providence. This is of course a vast topic; the doctrine is hotly contested by your school, Cotta, and it is they no doubt that are my chief adversaries here. As for you and your friends, Velleius, you scarcely understand the vocabulary of the subject; for you only read your own writings, and are so enamoured of them that you pass judgement against all the other schools without giving them a hearing. For instance, you yourself told us yesterday that the Stoics present Pronoia or providence in the guise of an old hag of a fortune-teller; this was due to your mistaken notion that they imagine providence as a kind of special deity who rules and governs the universe. But as a matter of fact \'providence\' is an elliptical expression; '' None

30. Cicero, On Duties, 1.12, 1.15, 1.22, 1.31, 1.36, 1.38, 1.40, 1.64-1.65, 1.79, 1.83, 1.107-1.117, 1.159, 2.9, 2.27-2.29, 2.31, 2.38, 2.42-2.43, 2.85, 3.20, 3.42, 3.86-3.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on honor and glory • Honour and shame • honor • honor, • honorable (honestum), • honour, in international relations • honourableness • utility, contrasted with honor

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 57, 190, 192, 238, 239, 240, 241, 243, 281, 287; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 183, 186, 187, 190, 191, 192, 193, 194, 200, 201, 202; Graver (2007), Stoicism and Emotion, 247, 248; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 311, 319, 320, 321, 322, 323, 324, 326, 327, 330, 332, 336, 343, 349, 351, 368; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 84

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1.22 Sed quoniam, ut praeclare scriptum est a Platone, non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici, atque, ut placet Stoicis, quae in terris gigtur, ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent, in hoc naturam debemus ducem sequi, communes utilitates in medium afferre mutatione officiorum, dando accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem. ^1.31 Sed incidunt saepe tempora, cum ea, quae maxime videntur digna esse iusto homine eoque, quem virum bonum dicimus, commutantur fiuntque contraria, ut reddere depositum, facere promissum quaeque pertinent ad veritatem et ad fidem, ea migrare interdum et non servare fit iustum. Referri enim decet ad ea, quae posui principio, fundamenta iustitiae, primum ut ne cui noceatur, deinde ut communi utilitati serviatur. Ea cum tempore commutantur, commutatur officium et non semper est idem. ^1.38 Cum vero de imperio decertatur belloque quaeritur gloria, causas omnino subesse tamen oportet easdem, quas dixi paulo ante iustas causas esse bellorum. Sed ea bella, quibus imperii proposita gloria est, minus acerbe gerenda sunt Ut enim cum civi aliter contendimus, si est inimicus, aliter, si competitor (cum altero certamen honoris et dignitatis est, cum altero capitis et famae), sic cum Celtiberis, cum Cimbris bellum ut cum inimicis gerebatur, uter esset, non uter imperaret, cum Latinis, Sabinis, Samnitibus, Poenis, Pyrrho de imperio dimicabatur. Poeni foedifragi, crudelis Hannibal, reliqui iustiores. Pyrrhi quidem de captivis reddendis illa praeclara: Nec mi aurum posco nec mi pretium dederitis, Nec caupotes bellum, sed belligerantes Ferro, non auro vitam cernamus utrique. Vosne velit an me regnare era, quidve ferat Fors, Virtute experiamur. Et hoc simul accipe dictum: Quorum virtuti belli fortuna pepercit, Eorundem libertati me parcere certum est. Dono, ducite, doque volentibus cum magnis dis. Regalis sane et digna Aeacidarum genere sententia. ^1.64 Sed illud odiosum est, quod in hac elatione et magnitudine animi facillime pertinacia et nimia cupiditas principatus innascitur. Ut enim apud Platonem est, omnem morem Lacedaemoniorum inflammatum esse cupiditate vincendi, sic, ut quisque animi magnitudine maxime excellet, ita maxime vult princeps omnium vel potius solus esse. Difficile autem est, cum praestare omnibus concupieris, servare aequitatem, quae est iustitiae maxime propria. Ex quo fit, ut neque disceptatione vinci se nec ullo publico ac legitimo iure patiantur, exsistuntque in re publica plerumque largitores et factiosi, ut opes quam maximas consequantur et sint vi potius superiores quam iustitia pares. Sed quo difficilius, hoc praeclarius; nullum enim est tempus, quod iustitia vacare debeat. ^1.65 Fortes igitur et magimi sunt habendi, non qui faciunt, sed qui propulsant iniuriam. Vera autem et sapiens animi magnitudo honestum illud, quod maxime natura sequitur, in factis positum, non in gloria iudicat principemque se esse mavult quam videri; etenim qui ex errore imperitae multitudinis pendet, hic in magnis viris non est habendus. Facillime autem ad res iniustas impellitur, ut quisque altissimo animo est, gloriae cupiditate; qui locus est sane lubricus, quod vix invenitur, qui laboribus susceptis periculisque aditis non quasi mercedem rerum gestarum desideret gloriam. ^1.79 Omnino illud honestum, quod ex animo excelso magnificoque quaerimus, animi efficitur, non corporis viribus. Exercendum tamen corpus et ita afficiendum est, ut oboedire consilio rationique possit in exsequendis negotiis et in labore tolerando. Honestum autem id, quod exquirimus, totum est positum in animi cura et cogitatione; in quo non minorem utilitatem afferunt, qui togati rei publicae praesunt, quam qui bellum gerunt. Itaque eorum consilio saepe aut non suscepta aut confecta bella sunt, non numquam etiam illata, ut M. Catonis bellum tertium Punicum, in quo etiam mortui valuit auctoritas. ^1.83 Numquam omnino periculi fuga committendum est, ut imbelles timidique videamur, sed fugiendum illud etiam, ne offeramus nos periculis sine causa, quo esse nihil potest stultius. Quapropter in adeundis periculis consuetudo imitanda medicorum est, qui leviter aegrotantes leniter curant, gravioribus autem morbis periculosas curationes et ancipites adhibere coguntur. Quare in tranquillo tempestatem adversam optare dementis est, subvenire autem tempestati quavis ratione sapientis, eoque magis, si plus adipiscare re explicata boni quam addubitata mali. Periculosae autem rerum actiones partim iis sunt, qui eas suscipiunt, partim rei publicae. Itemque alii de vita, alii de gloria et benivolentia civium in discrimen vocantur. Promptiores igitur debemus esse ad nostra pericula quam ad communia dimicareque paratius de honore et gloria quam de ceteris commodis. ^1.107 Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. ^1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. ^1.109 Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. ^1.110 Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. ^1.111 Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. ^1.112 Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. ^1.113 Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. ^1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. ^1.115 Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. ^1.116 Quorum vero patres aut maiores aliqua gloria praestiterunt, ii student plerumque eodem in genere laudis excellere, ut Q. Mucius P. f. in iure civili, Pauli filius Africanus in re militari. Quidam autem ad eas laudes, quas a patribus acceperunt, addunt aliquam suam, ut hic idem Africanus eloquentia cumulavit bellicam gloriam; quod idem fecit Timotheus Cononis filius, qui cum belli laude non inferior fuisset quam pater, ad eam laudem doctrinae et ingenii gloriam adiecit. Fit autem interdum, ut non nulli omissa imitatione maiorum suum quoddam institutum consequantur, maximeque in eo plerumque elaborant ii, qui magna sibi proponunt obscuris orti maioribus. ^1.117 Haec igitur omnia, cum quaerimus, quid deceat, complecti animo et cogitatione debemus; in primis autem constituendum est, quos nos et quales esse velimus et in quo genere vitae, quae deliberatio est omnium difficillima. Ineunte enim adulescentia, cum est maxima imbecillitas consilii, tur id sibi quisque genus aetatis degendae constituit, quod maxime adamavit; itaque ante implicatur aliquo certo genere cursuque vivendi, quam potuit, quod optimum esset, iudicare. ^1.159 Illud forsitan quaerendum sit, num haec communitas, quae maxime est apta naturae, sit etiam moderationi modestiaeque semper anteponenda. Non placet; sunt enim quaedam partim ita foeda, partim ita flagitiosa, ut ea ne conservandae quidem patriae causa sapiens facturus sit. Ea Posidonius collegit permulta, sed ita taetra quaedam, ita obscena, ut dictu quoque videantur turpia. Haec igitur non suscipiet rei publicae causa, ne res publica quidem pro se suscipi volet. Sed hoc commodius se res habet, quod non potest accidere tempus, ut intersit rei publicae quicquam illorum facere sapientem. ^2.9 Quinque igitur rationibus propositis officii persequendi, quarum duae ad decus honestatemque pertinerent, duae ad commoda vitae, copias, opes, facultates, quinta ad eligendi iudicium, si quando ea, quae dixi, pugnare inter se viderentur, honestatis pars confecta est, quam quidem tibi cupio esse notissimam. Hoc autem, de quo nune agimus, id ipsum est, quod utile appellatur. In quo verbo lapsa consuetudo deflexit de via sensimque eo deducta est, ut honestatem ab utilitate secernens constitueret esse honestum aliquid, quod utile non esset, et utile, quod non honestum, qua nulla pernicies maior hominum vitae potuit afferri. ^2.27 nostri autem magistratus imperatoresque ex hac una re maximam laudem capere studebant, si provincias, si socios aequitate et fide defendissent; itaque illud patrocinium orbis terrae verius quam imperium poterat nominari. Sensim hanc consuetudinem et disciplinam iam antea minuebamus, post vero Sullae victoriam penitus amisimus; desitum est enim videri quicquam in socios iniquum, cum exstitisset in cives tanta crudelitas. Ergo in illo secuta est honestam causam non honesta victoria; est enim ausus dicere, hasta posita cum bona in foro venderet et bonorum virorum et locupletium et certe civium, praedam se suam vendere. Secutus est, qui in causa impia, victoria etiam foediore non singulorum civium bona publicaret, sed universas provincias regionesque uno calamitatis iure comprehenderet. ^2.28 Itaque vexatis ac perditis exteris nationibus ad exemplum amissi imperii portari in triumpho Massiliam vidimus et ex ea urbe triumphari, sine qua numquam nostri imperatores ex Transalpinis bellis triumpharunt. Multa praeterea commemorarem nefaria in socios, si hoc uno quicquam sol vidisset indignius, lure igitur plectimur. Nisi enim multorum impunita scelera tulissemus, numquam ad unum tanta pervenisset licentia; a quo quidem rei familiaris ad paucos, cupiditatum ad multos improbos venit hereditas. ^2.29 Nec vero umquam bellorum civilium semen et causa deerit, dum homines perditi hastam illam cruentam et meminerint et sperabunt; quam P. Sulla cum vibrasset dictatore propinquo suo, idem sexto tricesimo anno post a sceleratiore hasta non recessit; alter autem, qui in illa dictatura scriba fuerat, in hac fuit quaestor urbanus. Ex quo debet intellegi talibus praemiis propositis numquam defutura bella civilia. Itaque parietes modo urbis stant et manent, iique ipsi iam extrema scelera metuentes, rem vero publicam penitus amisimus. Atque in has clades incidimus (redeundum est enim ad propositum), dum metui quam carl esse et diligi malumus. Quae si populo Romano iniuste imperanti accidere potuerunt, quid debent putare singuli? Quod cum perspicuum sit, benivolentiae vim esse magnam, metus imbecillam, sequitur, ut disseramus, quibus rebus facillime possimus eam, quam volumus, adipisci cum honore et fide caritatem. ^2.31 Honore et gloria et benivolentia civium fortasse non aeque omnes egent, sed tamen, si cui haec suppetunt, adiuvant aliquantum cum ad cetera, tum ad amicitias comparandas. Sed de amicitia alio libro dictum est, qui inscribitur Laelius; nunc dicamus de gloria, quamquam ea quoque de re duo sunt nostri libri, sed attingamus, quandoquidem ea in rebus maioribus administrandis adiuvat plurimum. Summa igitur et perfecta gloria constat ex tribus his: si diligit multitudo, si fidem habet, si cum admiratione quadam honore dignos putat. Haec autem, si est simpliciter breviterque dicendum, quibus rebus pariuntur a singulis, eisdem fere a multitudine. Sed est alius quoque quidam aditus ad multitudinem, ut in universorum animos tamquam influere possimus. ^2.38 Ergo et haec animi despicientia admirabilitatem magnam facit et maxime iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit. Maximeque admirantur eum, qui pecunia non movetur; quod in quo viro perspectum sit, hunc igni spectatum arbitrantur. Itaque illa tria, quae proposita sunt ad gloriarm omnia iustitia conficit, et benivolentiam, quod prodesse vult plurimis, et ob eandem causam fidem et admirationem, quod eas res spernit et neglegit, ad quas plerique inflammati aviditate rapiuntur. ^2.42 Ius enim semper est quaesitum aequabile; neque enim aliter esset ius. Id si ab uno iusto et bono viro consequebantur, erant eo contenti; cum id minus contingeret, leges sunt inventae, quae cum omnibus semper una atque eadem voce loquerentur. Ergo hoc quidem perspicuum est, eos ad imperandum deligi solitos, quorum de iustitia magna esset opinio multitudinis. Adiuncto vero, ut idem etiam prudentes haberentur, nihil erat, quod homines iis auctoribus non posse consequi se arbitrarentur. Omni igitur ratione colenda et retinenda iustitia est cum ipsa per sese (nam aliter iustitia non esset), tum propter amplificationem honoris et gloriae. Sed ut pecuniae non quaerendae solum ratio est, verum etiam collocandae, quae perpetuos sumptus suppeditet, nec solum necessaries, sed etiam liberales, sic gloria et quaerenda et collocanda ratione est. ^2.43 Quamquam praeclare Socrates hanc viam ad gloriam proximam et quasi compendiariam dicebat esse, si quis id ageret, ut, qualis haberi vellet, talis esset. Quodsi qui simulatione et ii ostentatione et ficto non modo sermone, sed etiam voltu stabilem se gloriam consequi posse rentur, vehementer errant. Vera gloria radices agit atque etiam propagatur, ficta omnia celeriter tamquam flosculi decidunt, nee simulatum potest quicquam esse diuturnum. Testes sunt permulti in utramque partem, sed brevitatis causa familia contenti erimus una. Ti. enim Gracchus P. f. tam diu laudabitur, dum memoria rerum Romanarum manebit; at eius filii nec vivi probabantur bonis et mortui numerum optinent iure caesorum. Qui igitur adipisci veram gloriam volet, iustitiae fungatur officiis. Ea quae essent, dictum est in libro superiore. ^2.85 Ab hoc igitur genere largitionis, ut aliis detur, aliis auferatur, aberunt ii, qui rem publicam tuebuntur, in primisque operam dabunt, ut iuris et iudiciorum aequitate suum quisque teneat et neque tenuiores propter humilitatem circumveniantur neque locupletibus ad sua vel tenenda vel recuperanda obsit invidia, praeterea, quibuscumque rebus vel belli vel domi poterunt, rem publicam augeant imperio, agris, vectigalibus. Haec magnorum hominum sunt, haec apud maiores nostros factitata, haec genera officiorum qui persequentur, cum summa utilitate rei publicae magnam ipsi adipiscentur et gratiam et gloriam. ^3.20 Erit autem haec formula Stoicorum rationi disciplinaeque maxime consentanea; quam quidem his libris propterea sequimur, quod, quamquam et a veteribus Academicis et a Peripateticis vestris, qui quondam idem erant, qui Academici, quae honesta sunt, anteponuntur iis, quae videntur utilia, tamen splendidius haec ab eis disseruntur, quibus, quicquid honestum est, idem utile videtur nec utile quicquam, quod non honestum, quam ab iis, quibus et honestum aliquid non utile et utile non honestum. Nobis autem nostra Academia magnam licentiam dat, ut, quodcumque maxime probabile occurrat, id nostro iure liceat defendere. Sed redeo ad formulam. ^3.42 Nec tamen nostrae nobis utilitates omittendae sunt aliisque tradendae, cum iis ipsi egeamus, sed suae cuique utilitati, quod sine alterius iniuria fiat, serviendum est. Scite Chrysippus, ut multa: Qui stadium, inquit, currit, eniti et contendere debet, quam maxime possit, ut vincat, supplantare eum, quicum certet, aut manu depellere nullo modo debet; sic in vita sibi quemque petere, quod pertineat ad usum, non iniquum est, alteri deripere ius non est.' ' None

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1.22 \xa0But since, as Plato has admirably expressed it, we are not born for ourselves alone, but our country claims a share of our being, and our friends a share; and since, as the Stoics hold, everything that the earth produces is created for man's use; and as men, too, are born for the sake of men, that they may be able mutually to help one another; in this direction we ought to follow Nature as our guide, to contribute to the general good by an interchange of acts of kindness, by giving and receiving, and thus by our skill, our industry, and our talents to cement human society more closely together, man to man. <" ^1.31 \xa0But occasions often arise, when those duties which seem most becoming to the just man and to the "good man," as we call him, undergo a change and take on a contrary aspect. It may, for example, not be a duty to restore a trust or to fulfil a promise, and it may become right and proper sometimes to evade and not to observe what truth and honour would usually demand. For we may well be guided by those fundamental principles of justice which I\xa0laid down at the outset: first, that no harm be done to anyone; second, that the common interests be conserved. When these are modified under changed circumstances, moral duty also undergoes a change and it does not always remain the same. < ^1.38 \xa0But when a war is fought out for supremacy and when glory is the object of war, it must still not fail to start from the same motives which I\xa0said a moment ago were the only righteous grounds for going to war. But those wars which have glory for their end must be carried on with less bitterness. For we contend, for example, with a fellow-citizen in one way, if he is a personal enemy, in another, if he is a rival: with the rival it is a struggle for office and position, with the enemy for life and honour. So with the Celtiberians and the Cimbrians we fought as with deadly enemies, not to determine which should be supreme, but which should survive; but with the Latins, Sabines, Samnites, Carthaginians, and Pyrrhus we fought for supremacy. The Carthaginians violated treaties; Hannibal was cruel; the others were more merciful. From Pyrrhus we have this famous speech on the exchange of prisoners: "Gold will\xa0I none, nor price shall ye give; for I\xa0ask none; Come, let us not be chaff\'rers of war, but warriors embattled. Nay; let us venture our lives, and the sword, not gold, weigh the outcome. Make we the trial by valour in arms and see if Dame Fortune Wills it that ye shall prevail or I, or what be her judgment. Hear thou, too, this word, good Fabricius: whose valour soever Spared hath been by the fortune of war â\x80\x94 their freedom I\xa0grant them. Such my resolve. I\xa0give and present them to you, my brave Romans; Take them back to their homes; the great gods\' blessings attend you." A\xa0right kingly sentiment this and worthy a scion of the Aeacidae. < ^1.64 \xa0But the mischief is that from this exaltation and greatness of spirit spring all too readily self-will and excessive lust for power. For just as Plato tells us that the whole national character of the Spartans was on fire with passion for victory, so, in the same way, the more notable a man is for his greatness of spirit, the more ambitious he is to be the foremost citizen, or, I\xa0should say rather, to be sole ruler. But when one begins to aspire to pre-eminence, it is difficult to preserve that spirit of fairness which is absolutely essential to justice. The result is that such men do not allow themselves to be constrained either by argument or by any public and lawful authority; but they only too often prove to be bribers and agitators in public life, seeking to obtain supreme power and to be superiors through force rather than equals through justice. But the greater the difficulty, the greater the glory; for no occasion arises that can excuse a man for being guilty of injustice. <' "^1.65 \xa0So then, not those who do injury but those who prevent it are to be considered brave and courageous. Moreover, true and philosophic greatness of spirit regards the moral goodness to which Nature most aspires as consisting in deeds, not in fame, and prefers to be first in reality rather than in name. And we must approve this view; for he who depends upon the caprice of the ignorant rabble cannot be numbered among the great. Then, too, the higher a man's ambition, the more easily he is tempted to acts of injustice by his desire for fame. We are now, to be sure, on very slippery ground; for scarcely can the man be found who has passed through trials and encountered dangers and does not then wish for glory as a reward for his achievements. <" "^1.79 \xa0That moral goodness which we look for in a lofty, high-minded spirit is secured, of course, by moral, not by physical, strength. And yet the body must be trained and so disciplined that it can obey the dictates of judgment and reason in attending to business and in enduring toil. But that moral goodness which is our theme depends wholly upon the thought and attention given to it by the mind. And, in this way, the men who in a civil capacity direct the affairs of the nation render no less important service than they who conduct its wars: by their statesmanship oftentimes wars are either averted or terminated; sometimes also they are declared. Upon Marcus Cato's counsel, for example, the Third Punic War was undertaken, and in its conduct his influence was domit, even after he was dead. <" "^1.83 \xa0We must, of course, never be guilty of seeming cowardly and craven in our avoidance of danger; but we must also beware of exposing ourselves to danger needlessly. Nothing can be more foolhardy than that. Accordingly, in encountering danger we should do as doctors do in their practice: in light cases of illness they give mild treatment; in cases of dangerous sickness they are compelled to apply hazardous and even desperate remedies. It is, therefore, only a madman who, in a calm, would pray for a storm; a\xa0wise man's way is, when the storm does come, to withstand it with all the means at his command, and especially, when the advantages to be expected in case of a successful issue are greater than the hazards of the struggle. The dangers attending great affairs of state fall sometimes upon those who undertake them, sometimes upon the state. In carrying out such enterprises, some run the risk of losing their lives, others their reputation and the good-will of their fellow-citizens. It is our duty, then, to be more ready to endanger our own than the public welfare and to hazard honour and glory more readily than other advantages. <" ^1.107 \xa0We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. <' "^1.108 \xa0Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call Îµá¼´Ï\x81Ï\x89Î½ in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <" '^1.109 \xa0Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â\x80\x94 both father and son â\x80\x94 and also of Quintus Mucius Mancia. I\xa0have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â\x80\x94 the man who punished Tiberius Gracchus for his nefarious undertakings â\x80\x94 had no such gracious manner in social intercourse .\xa0.\xa0., and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. < ^1.110 \xa0Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one\'s nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â\x80\x94 that is, if it is in direct opposition to one\'s natural genius. <' "^1.111 \xa0If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. <" '^1.112 \xa0Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another under the same circumstances a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <' "^1.113 \xa0How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a\xa0thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. <" '^1.114 \xa0Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I\xa0remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rÃ´le upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rÃ´le to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < ^1.115 \xa0To the two above-mentioned characters is added a\xa0third, which some chance or some circumstance imposes, and a\xa0fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rÃ´le we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. <' "^1.116 \xa0They, whose fathers or forefathers have achieved distinction in some particular field, often strive to attain eminence in the same department of service: for example, Quintus, the son of Publius Mucius, in the law; Africanus, the son of Paulus, in the army. And to that distinction which they have severally inherited from their fathers some have added lustre of their own; for example, that same Africanus, who crowned his inherited military glory with his own eloquence. Timotheus, Conon's son, did the same: he proved himself not inferior to his father in military renown and added to that distinction the glory of culture and intellectual power. It happens sometimes, too, that a man declines to follow in the footsteps of his fathers and pursues a vocation of his own. And in such callings those very frequently achieve signal success who, though sprung from humble parentage, have set their aims high. <" '^1.117 \xa0All these questions, therefore, we ought to bear thoughtfully in mind, when we inquire into the nature of propriety; but above all we must decide who and what manner of men we wish to be and what calling in life we would follow; and this is the most difficult problem in the world. For it is in the years of early youth, when our judgement is most immature, that each of us decides that his calling in life shall be that to which he has taken a special liking. And thus he becomes engaged in some particular calling and career in life, before he is fit to decide intelligently what is best for him. <' "^1.159 \xa0The following question should, perhaps, be asked: whether this social instinct, which is the deepest feeling in our nature, is always to have precedence over temperance and moderation also. I\xa0think not. For there are some acts either so repulsive or so wicked, that a wise man would not commit them, even to save his country. Posidonius has made a large collection of them; but some of them are so shocking, so indecent, that it seems immoral even to mention them. The wise man, therefore, will not think of doing any such thing for the sake of his country; no more will his country consent to have it done for her. But the problem is the more easily disposed of because the occasion cannot arise when it could be to the state's interest to have the wise man do any of those things. <" ^2.9 \xa0Five principles, accordingly, have been laid down for the pursuance of duty: two of them have to do with propriety and moral rectitude; two, with the external conveniences of life â\x80\x94 means, wealth, influence; the fifth, with the proper choice, if ever the four first mentioned seem to be in conflict. The division treating of moral rectitude, then, has been completed, and this is the part with which I\xa0desire you to be most familiar. The principle with which we are now dealing is that one which is called Expediency. The usage of this word has been corrupted and perverted and has gradually come to the point where, separating moral rectitude from expediency, it is accepted that a thing may be morally right without being expedient, and expedient without being morally right. No more pernicious doctrine than this could be introduced into human life. < ^2.27 \xa0and the highest ambition of our magistrates and generals was to defend our provinces and allies with justice and honour. < ^2.28 \xa0And so, when foreign nations had been oppressed and ruined, we have seen a model of Marseilles carried in a triumphal procession, to serve as proof to the world that the supremacy of the people had been forfeited; and that triumph we saw celebrated over a city without whose help our generals have never gained a triumph for their wars beyond the Alps. I\xa0might mention many other outrages against our allies, if the sun had ever beheld anything more infamous than this particular one. Justly, therefore, are we being punished. For if we had not allowed the crimes of many to go unpunished, so great licence would never have centred in one individual. His estate descended by inheritance to but a\xa0few individuals, his ambitions to many scoundrels. < ^2.29 \xa0And never will the seed and occasion of civil war be wanting, so long as villains remember that bloodstained spear and hope to see another. As Publius Sulla wielded that spear, when his kinsman was dictator, so again thirty-six years later he did not shrink from a still more criminal spear. And still another Sulla, who was a mere clerk under the former dictatorship, was under the later one a city quaestor. From this, one would realize that, if such rewards are offered, civil wars will never cease to be. And so in Rome only the walls of her houses remain standing â\x80\x94 and even they wait now in fear of the most unspeakable crimes â\x80\x94 but our republic we have lost for ever. But to return to my subject: it is while we have preferred to be the object of fear rather than of love and affection, that all these misfortunes have fallen upon us. And if such retribution could overtake the Roman People for their injustice and tyranny, what ought private individuals to expect? And since it is manifest that the power of good-will is so great and that of fear is so weak, it remains for us to discuss by what means we can most readily win the affection, linked with honour and confidence, which we desire. < ^2.31 \xa0All men do not, perhaps, stand equally in need of political honour, fame and the good-will of their fellow-citizens; nevertheless, if these honours come to a man, they help in many ways, and especially in the acquisition of friends. But friendship has been discussed in another book of mine, entitled "Laelius." Let us now take up the discussion of Glory, although I\xa0have published two books on that subject also. Still, let us touch briefly on it here, since it is of very great help in the conduct of more important business. The highest, truest glory depends upon the following three things: the affection, the confidence, and the mingled admiration and esteem of the people. Such sentiments, if I\xa0may speak plainly and concisely, are awakened in the masses in the same way as in individuals. But there is also another avenue of approach to the masses, by which we can, as it were, steal into the hearts of all at once. < ^2.38 \xa0As, then, this superiority of mind to such externals inspires great admiration, so justice, above all, on the basis of which alone men are called "good men," seems to people generally a quite marvellous virtue â\x80\x94 and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity. And people admire especially the man who is uninfluenced by money; and if a man has proved himself in this direction, they think him tried as by fire. Those three requisites, therefore, which were presupposed as the means of obtaining glory, are all secured by justice: (1)\xa0good-will, for it seeks to be of help to the greatest number; (2)\xa0confidence, for the same reason; and (3)\xa0admiration, because it scorns and cares nothing for those things, with a consuming passion for which most people are carried away. < ^2.42 \xa0For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights. If the people secured their end at the hands of one just and good man, they were satisfied with that; but when such was not their good fortune, laws were invented, to speak to all men at all times in one and the same voice. This, then, is obvious: nations used to select for their rulers those men whose reputation for justice was high in the eyes of the people. If in addition they were also thought wise, there was nothing that men did not think they could secure under such leadership. Justice is, therefore, in every way to be cultivated and maintained, both for its own sake (for otherwise it would not be justice) and for the enhancement of personal honour and glory. But as there is a method not only of acquiring money but also of investing it so as to yield an income to meet our continuously recurring expenses â\x80\x94 both for the necessities and for the more refined comforts of life â\x80\x94 so there must be a method of gaining glory and turning it to account. And yet, as Socrates used to express it so admirably, < ^2.43 \xa0"the nearest way to glory â\x80\x94 a\xa0short cut, as it were â\x80\x94 is to strive to be what you wish to be thought to be." For if anyone thinks that he can win lasting glory by pretence, by empty show, by hypocritical talk and looks, he is very much mistaken. True glory strikes deep root and spreads its branches wide; but all pretences soon fall to the ground like fragile flowers, and nothing counterfeit can be lasting. There are very many witnesses to both facts; but, for brevity\'s sake: I\xa0shall confine myself to one family: Tiberius Gracchus, Publius\'s son, will be held in honour as long as the memory of Rome shall endure; but his sons were not approved by patriots while they lived, and since they are dead they are numbered among those whose murder was justifiable. If, therefore, anyone wishes to win true glory, let him discharge the duties required by justice. And what they are has been set forth in the course of the preceding book. ^2.85 \xa0Those, then, whose office it is to look after the interests of the state will refrain from that form of liberality which robs one man to enrich another. Above all, they will use their best endeavours that everyone shall be protected in the possession of his own property by the fair administration of the law and the courts, that the poorer classes shall not be oppressed because of their helplessness, and that envy shall not stand in the way of the rich, to prevent them from keeping or recovering possession of what justly belongs to them; they must strive, too, by whatever means they can, in peace or in war, to advance the state in power, in territory, and in revenues. Such service calls for great men; it was commonly rendered in the days of our ancestors; if men will perform duties such as these, they will win popularity and glory for themselves and at the same time render eminent service to the state. <' "^3.20 \xa0That rule, moreover, shall be in perfect harmony with the Stoics' system and doctrines. It is their teachings that I\xa0am following in these books, and for this reason: the older Academicians and your Peripatetics (who were once the same as the Academicians) give what is morally right the preference over what seems expedient; and yet the discussion of these problems, if conducted by those who consider whatever is morally right also expedient and nothing expedient that is not at the same time morally right, will be more illuminating than if conducted by those who think that something not expedient may be morally right and that something not morally right may be expedient. But our New Academy allows us wide liberty, so that it is within my right to defend any theory that presents itself to me as most probable. But to return to my rule. <" ^3.42 \xa0And yet we are not required to sacrifice our own interest and surrender to others what we need for ourselves, but each one should consider his own interests, as far as he may without injury to his neighbour\'s. "When a man enters the foot-race," says Chrysippus with his usual aptness, "it is his duty to put forth all his strength and strive with all his might to win; but he ought never with his foot to trip, or with his hand to foul a competitor. Thus in the stadium of life, it is not unfair for anyone to seek to obtain what is needful for his own advantage, but he has no right to wrest it from his neighbour." <' " None

31. Septuagint, Ecclesiasticus (Siracides), 5.13-5.14, 8.1, 8.18-8.19, 9.18, 13.23, 20.26, 28.14, 28.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Honor • honor • honour

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 93, 146, 149, 151, 170, 203, 215; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 154; Hockey (2019), The Role of Emotion in 1 Peter, 231; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 240, 243, 250, 259, 261, 265, 266, 272, 275; Wilson (2012), The Sentences of Sextus, 181

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5.13 Glory and dishonor come from speaking,and a mans tongue is his downfall. ^5.13 Keep yourself far from your enemies,and be on guard toward your friends. ^5.14 A faithful friend is a sturdy shelter:he that has found one has found a treasure. ^5.14 Do not be called a slanderer,and do not lie in ambush with your tongue;for shame comes to the thief,and severe condemnation to the double-tongued. ^8.19 Do not reveal your thoughts to every one,lest you drive away your good luck. ^9.18 A babbler is feared in his city,and the man who is reckless in speech will be hated. ^13.23 When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. ^20.26 The disposition of a liar brings disgrace,and his shame is ever with him.' ' None

32. Septuagint, Wisdom of Solomon, 14.12, 14.22-14.27 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Honor • honor

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 590; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 55, 56

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14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, ^14.22 Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. ^14.23 For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, ^14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery, ^14.25 and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury, ^14.26 confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. ^14.27 For the worship of idols not to be named is the beginning and cause and end of every evil."'' None

33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Honor • honor,

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 148; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 136

34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on honor and glory • Honor • honor • honour • honour, in international relations • honourableness

Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 156, 157, 158, 159, 160, 199; Graver (2007), Stoicism and Emotion, 160, 161, 248; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 130; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 325

35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, honours to • honour

Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 167; Jenkyns (2013), God, Space, and City in the Roman Imagination, 44

36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Senate, bestows honours • honor, reflexive sense of

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 187; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 163

37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Pompey (the Great), triumphs and honours • divine honours

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92; Jenkyns (2013), God, Space, and City in the Roman Imagination, 47

38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • honour • honourableness

Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 152; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 310

39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on honor and glory • honor • honor, • honour • honour, distinguished from glory • honour, in international relations • honourableness

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 242; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 141, 146, 156, 157, 158, 159, 199; Graver (2007), Stoicism and Emotion, 161, 248; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 319, 325

40. Diodorus Siculus, Historical Library, 15.33.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • honors, as dôreai • honors, controversy surrounding • honors, negotiation of • honours • proleptic honors

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 197; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84

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15.33.4 \xa0After this AgesilaÃ¼s returned with his army to the Peloponnese, while the Thebans, saved by the generalship of Chabrias, though he had performed many gallant deeds in war, was particularly proud of this bit of strategy and he caused the statues which had been granted to him by his people to be erected to display that posture.'' None

41. Ovid, Fasti, 2.635-2.638 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, divine honours • divine honours • libations in honour to the emperor

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 52, 218, 223; Xinyue (2022), Politics and Divinization in Augustan Poetry, 55, 56, 199, 200, 201

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2.635 iamque ubi suadebit placidos nox humida somnos, ^2.636 larga precaturi sumite vina manu, ^2.637 et bene vos, bene te, patriae pater, optime Caesar! ^2.638 dicite suffuso per sacra verba mero. 23. F TER — NP'' None

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2.635 Then when moist night invites us to calm slumber, ^2.636 Fill the wine-cup full, for the prayer, and say: ^2.637 ‘Health, health to you, worthy Caesar, Father of the Country!’ ^2.638 And let there be pleasant speech at the pouring of wine.'' None

42. Ovid, Metamorphoses, 10.241 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • honor • honor, reflexive sense of

Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 163; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 321

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10.241 utque pudor cessit sanguisque induruit oris,'' None

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10.241 except the eagle's, able to sustain"" None

43. Philo of Alexandria, On The Sacrifices of Cain And Abel, 53 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, honour of • honor/honoring

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 255; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 129

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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; '' None

44. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Augustus, divine honours • Julius Caesar, honours to • Pompey (the Great), triumphs and honours • Senate, bestows honours

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 22; Xinyue (2022), Politics and Divinization in Augustan Poetry, 2, 3, 4

45. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, divine honours • divine honours • libations in honour to the emperor

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219; Xinyue (2022), Politics and Divinization in Augustan Poetry, 199, 200, 201

46. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Antigonus I, honours in Athens • Antigonus I, removal of honours for • Demetrieia (festival), removal of honours for • Pompey (the Great), triumphs and honours

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 47; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 178, 179

47. Mishnah, Avot, 4.13 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Honor • honor

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 202; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 327

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4.13 רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן:'' None

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4.13 Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.'' None

48. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Honor • honor (kavod), and lineage

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 304, 327; Rubenstein (2003), The Culture of the Babylonian Talmud. 91

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3.8 כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ:'' None

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3.8 A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest.'' None

49. Mishnah, Sanhedrin, 2.4-2.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Honor • honor

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 300, 301, 303, 308, 324, 325, 327, 334, 335; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 123

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2.4 וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ, וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו, וְהוּא נוֹטֵל חֵלֶק בָּרֹאשׁ. לֹא יַרְבֶּה לּוֹ נָשִׁים (דברים יז), אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר, מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר (דברים יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים, אֲפִלּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים (שם), אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד (שם), אֶלָּא כְדֵי לִתֵּן אַפְסַנְיָא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה, מוֹצִיאָהּ עִמּוֹ. נִכְנָס, מַכְנִיסָהּ עִמּוֹ. יוֹשֵׁב בַּדִּין, הִיא עִמּוֹ. מֵסֵב, הִיא כְנֶגְדּוֹ, שֶׁנֶּאֱמַר (שם) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו: ^2.5 אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ:'' None

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2.4 He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through the private domain of any man to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away from worshipping God. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19) ^2.5 None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.'' None

50. New Testament, 1 Peter, 1.7, 1.17, 2.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • honor and dishonor • honour • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Hockey (2019), The Role of Emotion in 1 Peter, 132, 190, 236, 239, 255; Stuckenbruck (2007), 1 Enoch 91-108, 280; deSilva (2022), Ephesians, 79

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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. ^1.17 καὶ εἰπατέρα ἐπικαλεῖσθετὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· ^2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·'' None

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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 -- ' "^1.17 If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: " "^2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: "' None

51. New Testament, 1 Corinthians, 4.10, 8.5-8.6, 10.14-10.22, 12.23, 12.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • honor and dishonor • honor/shame • honour (and shame) • honour (and shame), morality and God’s honour

Found in books: Esler (2000), The Early Christian World, 211, 389; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 102; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 109; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3; deSilva (2022), Ephesians, 102, 254

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4.10 ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ· ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί· ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. ^8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, ^8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· ^10.14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας. ^10.15 ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι. ^10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; ^10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· ^10.18 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; ^10.19 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; ^10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. ^10.21 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. ^10.22 ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. ^12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, ^12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη.' ' None

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4.10 We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor." ^8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" ^8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. ^10.14 Therefore, my beloved, flee fromidolatry. ^10.15 I speak as to wise men. Judge what I say.' "^10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '^10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "^10.18 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?" '^10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "^10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "^10.21 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." '^10.22 Or do we provoke the Lord to jealousy? Are we strongerthan he? ^12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; ^12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.' " None

52. New Testament, 1 Thessalonians, 2.12, 4.3-4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • honor • honor and dishonor • honor/shame

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 590; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 108, 115; deSilva (2022), Ephesians, 190, 222

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2.12 παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. ^4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, ^4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, ^4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, ^4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. ^4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ.'' None

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2.12 to the end that you should walk worthily of God, who calls you into his own kingdom and glory. ^4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, ^4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, ' "^4.5 not in the passion of lust, even as the Gentiles who don't know God; " '^4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. ^4.7 For God called us not for uncleanness, but in sanctification. '' None

53. New Testament, 1 Timothy, 1.17, 5.17, 6.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • Xenophon, honoring parents • honor • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 491, 499, 500; Stuckenbruck (2007), 1 Enoch 91-108, 375

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1.17 Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. ^5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· ^6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται.'' None

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1.17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. ^5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ^6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. '' None

54. New Testament, 2 Peter, 1.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Stuckenbruck (2007), 1 Enoch 91-108, 375

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1.17 λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης Ὁ υἱός μου ὁ ἀγαπητός μου οὗτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα,—'' None

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1.17 For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, "This is my beloved Son, in whom I am well pleased."'' None

55. New Testament, Apocalypse, 4.9, 4.11, 5.12, 19.7-19.8, 19.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • honor and dishonor • honor/shame • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 294; Stuckenbruck (2007), 1 Enoch 91-108, 375, 425, 736; deSilva (2022), Ephesians, 283

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4.9 Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, ^4.11 ^5.12 λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. ^19.7 χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, ^19.8 καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. ^19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.'' None

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4.9 When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, ^4.11 "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" ^5.12 saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" ^19.7 Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." ^19.8 It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. ^19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh. '' None

56. New Testament, Colossians, 3.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • grammar of honours • honor and dishonor

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; deSilva (2022), Ephesians, 295

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3.20 Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ.'' None

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3.20 Children, obey your parents in all things, for this pleases the Lord. '' None

57. New Testament, Ephesians, 1.5, 1.17-1.21, 2.2, 2.11-2.14, 3.10, 3.15, 4.17, 4.27, 5.6, 5.8, 5.19-5.20, 6.4, 6.11-6.12, 6.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • Honour • honor and dishonor • honor/shame

Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 108; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64, 91, 96, 97, 100, 104, 107, 108, 109, 199, 204, 205; Stuckenbruck (2007), 1 Enoch 91-108, 733, 735; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 223; deSilva (2022), Ephesians, 57, 64, 65, 67, 74, 75, 79, 82, 84, 89, 95, 102, 111, 116, 120, 121, 122, 126, 128, 129, 143, 150, 154, 174, 185, 190, 191, 214, 222, 225, 240, 250, 254, 255, 283, 293, 294, 295, 303, 323, 333

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1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, ^1.17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, ^1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, ^1.19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ ^1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις ^1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· ^2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· ^2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ^2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. ^2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. ^2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ^3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, ^3.15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ^4.17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ^4.27 μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ^5.6 Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθίας. ^5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· ^5.19 λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, ^5.20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί, ^6.4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου. ^6.11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· ^6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. ^6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·'' None

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1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, ^1.17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; ^1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, ^1.19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might ^1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, ^1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. ^2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; ^2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); ^2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. ^2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ. ^2.14 For he is our peace, who made both one, and broke down the middle wall of partition, ^3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, ^3.15 from whom every family in heaven and on earth is named, ^4.17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, ^4.27 neither give place to the devil. ^5.6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. ^5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, ^5.19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; ^5.20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; ' "^6.4 You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. " ^6.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ' "^6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " ^6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. '' None

58. New Testament, Galatians, 4.6, 5.19-5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • honor and dishonor • honour (and shame), morality and God’s honour

Found in books: Esler (2000), The Early Christian World, 389; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64; deSilva (2022), Ephesians, 64, 200, 255

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4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. ^5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, ^5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, ^5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.'' None

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4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" ^5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, ^5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, ^5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. '' None

59. New Testament, Hebrews, 8.1, 12.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • honor and dishonor • honour

Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 246; Stuckenbruck (2007), 1 Enoch 91-108, 737; deSilva (2022), Ephesians, 95

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8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, ^12.2 ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν.'' None

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8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, ^12.2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. '' None

60. New Testament, Romans, 1.18-1.32, 2.6-2.7, 2.10, 3.23, 6.4, 8.13, 9.21, 9.23, 12.8, 12.10, 13.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • Honour • honor • honor and dishonor • honor/shame • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 149, 229; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 498, 590; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 128; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 108, 115; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64, 66, 67, 68; Stuckenbruck (2007), 1 Enoch 91-108, 280; deSilva (2022), Ephesians, 67, 84, 102, 116, 128, 200, 222, 254, 255, 323

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1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, ^1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. ^1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, ^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. ^1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, ^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. ^1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ^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. ^1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, ^1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, ^1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ^1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· ^1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. ^2.6 ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. ^2.7 τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον· ^2.10 δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· ^3.23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, ^6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. ^8.13 εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε. ^9.21 ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; ^9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, ^12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. ^1
2.10 ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῷ ἀγαθῷ· τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, ^13.6 διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε, λειτουργοὶ γὰρ θεοῦ εἰσὶν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.'' None

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1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, ^1.19 because that which is known of God is revealed in them, for God revealed it to them. ^1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "^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. ^1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, ^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. ^1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. ^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. ^1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; ^1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, ^1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, ^1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; ^1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. ^2.6 who "will pay back to everyone according to their works:" ^2.7 to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; ^2.10 But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. ^3.23 for all have sinned, and fall short of the glory of God; ^6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ^8.13 For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. ' "^9.21 Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? " ^9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, ^12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. ^1
2.10 In love of the brothers be tenderly affectionate one to another; in honor preferring one another; ' "^13.6 For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. "' None

61. New Testament, John, 12.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • honor and dishonor

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 225; deSilva (2022), Ephesians, 185

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12.28 ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ Καὶ ἐδόξασα καὶ πάλιν δοξάσω.'' None

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12.28 Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again."'' None

62. New Testament, Luke, 14.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Julius Caesar, honours to • Pompey (the Great), triumphs and honours • Senate, bestows honours • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Jenkyns (2013), God, Space, and City in the Roman Imagination, 22

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14.8 λέγων πρὸς αὐτούς Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μή ποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ,'' None

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14.8 "When you are invited by anyone to a marriage feast, don\'t sit in the best seat, since perhaps someone more honorable than you might be invited by him, '' None

63. New Testament, Mark, 6.3, 10.42-10.45, 13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honour • honor and dishonor • honor/shame • honour (and shame), Jesus’ascribed honour in Matthew

Found in books: Esler (2000), The Early Christian World, 213; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 324, 423; Stuckenbruck (2007), 1 Enoch 91-108, 432; deSilva (2022), Ephesians, 192, 283

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6.3 οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ^10.42 καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν. ^10.43 οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος, ^10.44 καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος· ^10.45 καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. ^13.12 καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·'' None

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6.3 Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him. ^10.42 Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. ^10.43 But it shall not be so among you, but whoever wants to become great among you shall be your servant. ^10.44 Whoever of you wants to become first among you, shall be servant of all. ^10.45 For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." ^13.12 "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. '' None

64. New Testament, Matthew, 5.20, 5.25, 5.41, 6.20, 10.21, 23.6, 25.1-25.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • Honour • honor • honor and dishonor • honor/shame

Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 250; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 295; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 68, 126; Stuckenbruck (2007), 1 Enoch 91-108, 432; Wilson (2012), The Sentences of Sextus, 165; deSilva (2022), Ephesians, 283

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5.20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. ^5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· ^5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. ^6.20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ^10.21 παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. ^23.6 φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς ^25.1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. ^25.2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι· ^25.3 αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· ^25.4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. ^25.5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. ^25.6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν. ^25.7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. ^25.8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. ^25.9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. ^25.10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. ^25.11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν· ^25.12 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. ^25.13 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.'' None

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5.20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. ^5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. ^5.41 Whoever compels you to go one mile, go with him two. ' "^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; " ^10.21 "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. ^23.6 and love the place of honor at feasts, the best seats in the synagogues, ^25.1 "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. ^25.2 Five of them were foolish, and five were wise. ^25.3 Those who were foolish, when they took their lamps, took no oil with them, ^25.4 but the wise took oil in their vessels with their lamps. ^25.5 Now while the bridegroom delayed, they all slumbered and slept. ' "^25.6 But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' " '^25.7 Then all those virgins arose, and trimmed their lamps. ' "^25.8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' " "^25.9 But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' " ^25.10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. ' "^25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' " "^25.12 But he answered, 'Most assuredly I tell you, I don't know you.' " "^25.13 Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. "' None

65. Plutarch, Demetrius, 10.4, 23.2-23.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antigonus I, honours in Athens • Honours, divine • Honours, isotheoi timai • honors and awards, proedria

Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 173; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 272, 276

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10.4 ἐνυφαίνεσθαι δὲ τῷ πέπλῳ μετὰ τῶν θεῶν αὐτοὺς ἐψηφίσαντο· καὶ τὸν τόπον ὅπου πρῶτον ἀπέβη τοῦ ἅρματος, καθιερώσαντες καὶ βωμὸν ἐπιθέντες Δημητρίου Καταιβάτου προσηγόρευσαν· ταῖς δὲ φυλαῖς δύο προσέθεσαν, Δημητριάδα καὶ Ἀντιγονίδα, καὶ τὴν βουλὴν τῶν πεντακοσίων πρότερον ἑξακοσίων ἐποίησαν, ἅτε δὴ φυλῆς ἑκάστης πεντήκοντα βουλευτὰς παρεχομένης. ^23.2 ἐπανιὼν δὲ τοὺς ἐντὸς Πυλῶν Ἕλληνας ἠλευθέρου, καὶ Βοιωτοὺς ἐποιήσατο συμμάχους, When Strabo wrote, during the reign of Augustus, the painting was still at Rhodes, where it had been seen and admired by Cicero ( Orat. 2, 5); when the elder Pliny wrote, καὶ Κεγχρέας εἷλε· καὶ Φυλὴν καὶ Πάνακτον, ἐπιτειχίς ματα τῆς Ἀττικῆς ὑπὸ Κασάνδρου φρουρούμενα, καταστρεψάμενος ἀπέδωκε τοῖς Ἀθηναίοις. οἱ δὲ καίπερ ἐκκεχυμένοι πρότερον εἰς αὐτὸν καὶ κατακεχρημένοι πᾶσαν φιλοτιμίαν, ἐξεῦρον ὅμως καὶ τότε πρόσφατοι καὶ καινοὶ ταῖς κολακείαις φανῆναι. ^23.3 τὸν γὰρ ὀπισθόδομον τοῦ Παρθενῶνος ἀπέδειξαν αὐτῷ κατάλυσιν· κἀκεῖ δίαιταν εἶχε, τῆς Ἀθηνᾶς λεγομένης ὑποδέχεσθαι καὶ ξενίζειν αὐτόν, οὐ πάνυ κόσμιον ξένον οὐδὲ ὡς παρθένῳ πρᾴως ἐπισταθμεύοντα.'' None

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10.4 ^23.3 '' None

66. Tacitus, Annals, 1.10.6, 2.32.2, 2.83, 2.83.1, 3.64.3, 4.9.2, 5.2.1, 13.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pius,, honors • Augustus (Octavian), cult honours • Augustus (previously Octavian), builds temple of Mars,, honors • Aurelius, M.,, honors • Claudius,, honors • Domitian,, honors • Galba,, honors • Germanicus, posthumous honors for • Nero, honoured • Nero,, honors • Senate, bestows honours • Tiberius, emperor, limits honours • emperor,, honors • senate, in Latin and Greek,, honors

Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178, 179, 182, 183, 198; Jenkyns (2013), God, Space, and City in the Roman Imagination, 50; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123, 124, 125, 126, 173, 212, 250; Talbert (1984), The Senate of Imperial Rome, 371, 388

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2.83 Honores ut quis amore in Germanicum aut ingenio validus reperti decretique: ut nomen eius Saliari carmine caneretur; sedes curules sacerdotum Augustalium locis superque eas querceae coronae statuerentur; ludos circensis eburna effigies praeiret neve quis flamen aut augur in locum Germanici nisi gentis Iuliae crearetur. arcus additi Romae et apud ripam Rheni et in monte Syriae Amano cum inscriptione rerum gestarum ac mortem ob rem publicam obisse. sepulchrum Antiochiae ubi crematus, tribunal Epidaphnae quo in loco vitam finierat. statuarum locorumve in quis coleretur haud facile quis numerum inierit. cum censeretur clipeus auro et magni- tudine insignis inter auctores eloquentiae, adseveravit Tiberius solitum paremque ceteris dicaturum: neque enim eloquentiam fortuna discerni et satis inlustre si veteres inter scriptores haberetur. equester ordo cuneum Germanici appellavit qui iuniorum dicebatur, instituitque uti turmae idibus Iuliis imaginem eius sequerentur. pleraque manent: quaedam statim omissa sunt aut vetustas oblitteravit. ^13.2 Ibaturque in caedes, nisi Afranius Burrus et Annaeus Seneca obviam issent. hi rectores imperatoriae iuventae et (rarum in societate potentiae) concordes, diversa arte ex aequo pollebant, Burrus militaribus curis et severitate morum, Seneca praeceptis eloquentiae et comitate honesta, iuvantes in vicem, quo facilius lubricam principis aetatem, si virtutem aspernaretur, voluptatibus concessis retinerent. certamen utrique unum erat contra ferociam Agrippinae, quae cunctis malae dominationis cupidinibus flagrans habebat in partibus Pallantem, quo auctore Claudius nuptiis incestis et adoptione exitiosa semet perverterat. sed neque Neroni infra servos ingenium, et Pallas tristi adrogantia modum liberti egressus taedium sui moverat. propalam tamen omnes in eam honores cumulabantur, signumque more militiae petenti tribuno dedit Optimae matris. decreti et a senatu duo lictores, flamonium Claudiale, simul Claudio censorium funus et mox consecratio. ^13.2 Provecta nox erat et Neroni per vinolentiam trahebatur, cum ingreditur Paris, solitus alioquin id temporis luxus principis intendere, sed tunc compositus ad maestitiam, expositoque indicii ordine ita audientem exterret ut non tantum matrem Plautumque interficere, sed Burrum etiam demovere praefectura destinaret tamquam Agrippinae gratia provectum et vicem reddentem. Fabius Rusticus auctor est scriptos esse ad Caecinam Tuscum codicillos, mandata ei praetoriarum cohortium cura, sed ope Senecae dignationem Burro retentam: Plinius et Cluvius nihil dubitatum de fide praefecti referunt; sane Fabius inclinat ad laudes Senecae, cuius amicitia floruit. nos consensum auctorum secuturi, quae diversa prodiderint sub nominibus ipsorum trademus. Nero trepidus et interficiendae matris avidus non prius differri potuit quam Burrus necem eius promitteret, si facinoris coargueretur: sed cuicumque, nedum parenti defensionem tribuendam; nec accusatores adesse, sed vocem unius ex inimica domo adferri: reputaret tenebras et vigilatam convivio noctem omniaque temeritati et inscitiae propiora.' ' None

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1.10.6 \xa0On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â\x80\x94 whether they perished by the enemy\'s sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â\x80\x94 though the moral law required that private hatreds should give way to public utility â\x80\x94 yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â\x80\x94 the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero\'s wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â\x80\x94 as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a\xa0few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a\xa0few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. <' "^2.32.2 \xa0His estate was parcelled out among the accusers, and extraordinary praetorships were conferred on those of senatorial status. Cotta Messalinus then moved that the effigy of Libo should not accompany the funeral processions of his descendants; Gnaeus Lentulus, that no member of the Scribonian house should adopt the surname of Drusus. Days of public thanksgiving were fixed at the instance of Pomponius Flaccus. Lucius Piso, Asinius Gallus, Papius Mutilus, and Lucius Apronius procured a decree that votive offerings should be made to Jupiter, Mars, and Concord; and that the thirteenth of September, the anniversary of Libo's suicide, should rank as a festival. This union of sounding names and sycophancy I\xa0have recorded as showing how long that evil has been rooted in the State.\xa0â\x80\x94 Other resolutions of the senate ordered the expulsion of the astrologers and magic-mongers from Italy. One of their number, Lucius Pituanius, was flung from the Rock; another â\x80\x94 Publius Marcius â\x80\x94 was executed by the consuls outside the Esquiline Gate according to ancient usage and at sound of trumpet. <" ^2.83.1 \xa0Affection and ingenuity vied in discovering and decreeing honours to Germanicus: his name was to be chanted in the Saliar Hymn; curule chairs surmounted by oaken crowns were to be set for him wherever the Augustal priests had right of place; his effigy in ivory was to lead the procession at the Circus Games, and no flamen or augur, unless of the Julian house, was to be created in his room. Arches were added, at Rome, on the Rhine bank, and on the Syrian mountain of Amanus, with an inscription recording his achievements and the fact that he had died for his country. There was to be a sepulchre in Antioch, where he had been cremated; a\xa0funeral monument in Epidaphne, the suburb in which he had breathed his last. His statues, and the localities in which his cult was to be practised, it would be difficult to enumerate. When it was proposed to give him a gold medallion, as remarkable for the size as for the material, among the portraits of the classic orators, Tiberius declared that he would dedicate one himself "of the customary type, and in keeping with the rest: for eloquence was not measured by fortune, and its distinction enough if he ranked with the old masters." The equestrian order renamed the soâ\x80\x91called "junior section" in their part of the theatre after Germanicus, and ruled that on the fifteenth of July the cavalcade should ride behind his portrait. Many of these compliments remain: others were discontinued immediately, or have lapsed with the years. ^2.83 \xa0Affection and ingenuity vied in discovering and decreeing honours to Germanicus: his name was to be chanted in the Saliar Hymn; curule chairs surmounted by oaken crowns were to be set for him wherever the Augustal priests had right of place; his effigy in ivory was to lead the procession at the Circus Games, and no flamen or augur, unless of the Julian house, was to be created in his room. Arches were added, at Rome, on the Rhine bank, and on the Syrian mountain of Amanus, with an inscription recording his achievements and the fact that he had died for his country. There was to be a sepulchre in Antioch, where he had been cremated; a\xa0funeral monument in Epidaphne, the suburb in which he had breathed his last. His statues, and the localities in which his cult was to be practised, it would be difficult to enumerate. When it was proposed to give him a gold medallion, as remarkable for the size as for the material, among the portraits of the classic orators, Tiberius declared that he would dedicate one himself "of the customary type, and in keeping with the rest: for eloquence was not measured by fortune, and its distinction enough if he ranked with the old masters." The equestrian order renamed the soâ\x80\x91called "junior section" in their part of the theatre after Germanicus, and ruled that on the fifteenth of July the cavalcade should ride behind his portrait. Many of these compliments remain: others were discontinued immediately, or have lapsed with the years. < ^3.64.3 \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." < ^4.9.2 \xa0All this was listened to amid general tears, then with prayers for a happy issue; and, had he only set a limit to his speech, he must have left the minds of his hearers full of compassion for himself, and of pride: instead, by reverting to those vain and oft-derided themes, the restoration of the republic and his wish that the consuls or others would take the reins of government, he destroyed the credibility even of the true and honourable part of his statement. â\x80\x94 The memorials decreed to Germanicus were repeated for Drusus, with large additions, such as sycophancy commonly favours at a second essay. The most arresting feature of the funeral was the parade of ancestral images, while Aeneas, author of the Julian line, with the whole dynasty of Alban kings, and Romulus, the founder of the city, followed by the Sabine nobles, by Attus Clausus, and by the rest of the Claudian effigies, filed in long procession past the spectator. < ^5.2.1 \xa0Tiberius, however, without altering the amenities of his life, excused himself by letter, on the score of important affairs, for neglecting to pay the last respects to his mother, and, with a semblance of modesty, curtailed the lavish tributes decreed to her memory by the senate. Extremely few passed muster, and he added a stipulation that divine honours were not to be voted: such, he observed, had been her own wish. More than this, in a part of the same missive he attacked "feminine friendships": an indirect stricture upon the consul Fufius, who had risen by the favour of Augusta, and, besides his aptitude for attracting the fancy of the sex, had a turn for wit and a habit of ridiculing Tiberius with those bitter pleasantries which linger long in the memory of potentates. ^13.2 \xa0The tendency, in fact, was towards murder, had not Afranius Burrus and Seneca intervened. Both guardians of the imperial youth, and â\x80\x94 a\xa0rare occurrence where power is held in partnership â\x80\x94 both in agreement, they exercised equal influence by contrasted methods; and Burrus, with his soldierly interests and austerity, and Seneca, with his lessons in eloquence and his self-respecting courtliness, aided each other to ensure that the sovereign\'s years of temptation should, if he were scornful of virtue, be restrained within the bounds of permissible indulgence. Each had to face the same conflict with the overbearing pride of Agrippina; who, burning with all the passions of illicit power, had the adherence of Pallas, at whose instigation Claudius had destroyed himself by an incestuous marriage and a fatal adoption. But neither was Nero\'s a disposition that bends to slaves, nor had Pallas, who with his sullen arrogance transcended the limits of a freedman, failed to waken his disgust. Still, in public, every compliment was heaped upon the princess; and when the tribune, following the military routine, applied for the password, her son gave: "The best of mothers." The senate, too, accorded her a pair of lictors and the office of priestess to Claudius, to whom was voted, in the same session, a public funeral, followed presently by deification. <'' None

67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, divine honours • Honor

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 272; Xinyue (2022), Politics and Divinization in Augustan Poetry, 1, 2

68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar, honours to • Senate, bestows honours • divine honour

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 184; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 56

69. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Honor • honor and dishonor • honor/shame • honour (and shame)

Found in books: Esler (2000), The Early Christian World, 211; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 102; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 68; deSilva (2022), Ephesians, 174

70. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustus, divine honours • Honor • Honour

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 286; Vlassopoulos (2021), Historicising Ancient Slavery, 151; Xinyue (2022), Politics and Divinization in Augustan Poetry, 55, 56, 199, 200, 201

71. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • athletes, honored in archaic poleis • military commanders, honors for • posthumous, honour or dishonour

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 106; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55

72. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • honor • posthumous, honour or dishonour

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 95; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 150

73. Anon., Marytrdom of Polycarp, 22.3 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Honor • honor/shame

Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 108, 115; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 219

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22.3 3 And I, again, Pionius, wrote it out from the former writings, after searching for it, because the blessed Polycarp showed it me in a vision, as I will explain in what follows, and I gathered it together when it was almost worn out by age, that the Lord Jesus Christ may also gather me together with his elect into his heavenly kingdom, to whom be glory with the Father and the Holy Spirit, for ever and ever, Amen.'' None

74. Cassius Dio, Roman History, 51.19.7, 51.20.1, 51.20.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustus, divine honours • Germanicus, posthumous honors for • divine honours • honour • libations in honour to the emperor

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 217; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 23; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 124; Xinyue (2022), Politics and Divinization in Augustan Poetry, 1, 55, 56, 116

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51.19.7 \xa0also that he should judge appealed cases, and that in all the courts his vote was to be cast as Athena's vote. The priests and priestesses also in their prayers in behalf of the people and the senate were to pray for him likewise, and at all banquets, not only public but private as well, everybody was to pour a libation to him." ^51.20.1 \xa0These were the decrees passed at that time; and when he was consul for the fifth time, with Sextus Apuleius, they ratified all his acts by oath on the very first day of January. When the letter came regarding the Parthians, they further arranged that his name should be included in their hymns equally with those of the gods; ^51.20.7 \xa0He commanded that the Romans resident in these cities should pay honour to these two divinities; but he permitted the aliens, whom he styled Hellenes, to consecrate precincts to himself, the Asians to have theirs in Pergamum and the Bithynians theirs in Nicomedia. This practice, beginning under him, has been continued under other emperors, not only in the case of the Hellenic nations but also in that of all the others, in so far as they are subject to the Romans.'" None

75. Pausanias, Description of Greece, 1.3.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • honors, as dôreai • honors, controversy surrounding • honours • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 192, 198; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84

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1.3.2 πλησίον δὲ τῆς στοᾶς Κόνων ἕστηκε καὶ Τιμόθεος υἱὸς Κόνωνος καὶ βασιλεὺς Κυπρίων Εὐαγόρας, ὃς καὶ τὰς τριήρεις τὰς Φοινίσσας ἔπραξε παρὰ βασιλέως Ἀρταξέρξου δοθῆναι Κόνωνι· ἔπραξε δὲ ὡς Ἀθηναῖος καὶ τὸ ἀνέκαθεν ἐκ Σαλαμῖνος, ἐπεὶ καὶ γενεαλογῶν ἐς προγόνους ἀνέβαινε Τεῦκρον καὶ Κινύρου θυγατέρα. ἐνταῦθα ἕστηκε Ζεὺς ὀνομαζόμενος Ἐλευθέριος καὶ βασιλεὺς Ἀδριανός, ἐς ἄλλους τε ὧν ἦρχεν εὐεργεσίας καὶ ἐς τὴν πόλιν μάλιστα ἀποδειξάμενος τὴν Ἀθηναίων.'' None

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1.3.2 Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians.'' None

76. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Honour • honouring in the sense of receiving cult

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 99; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 657, 659

77. Aeschines, Or., 1.112, 2.80, 3.143, 3.243
Tagged with subjects: • honors and awards, proedria • honors, as dôreai • honors, controversy surrounding • honors, for councilors • honors, negotiation of • honours • military commanders, honors for • proleptic honors

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 197, 198, 225, 228; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38

78. Anon., Letter of Aristeas, 310
Tagged with subjects: • Honor

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 306; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 149

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310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no'' None

79. Demosthenes, Orations, 18.121, 20.70, 20.75, 20.79, 20.86, 20.120-20.124, 20.142, 20.146, 20.159, 21.62, 21.153-21.154, 21.157, 21.196, 22.5, 22.8, 22.36-22.37, 22.72, 24.180, 54.8
Tagged with subjects: • counter-gifts, honours as • dishonour • honor • honors and awards, proedria • honors, as dôreai • honors, controversy surrounding • honors, for Athenian officials • honors, for councilors • honors, negotiation of • honors, provisional • honour (τιμή) • honours • military commanders, honors for • proleptic honors

Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 364; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 190, 192, 197, 198, 219, 222, 225, 226, 228, 241, 242, 245; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 77, 78, 84; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 97, 107, 118; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 108, 141, 142, 145, 150, 153, 154, 172

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18.121 You hear, Aeschines, how the statute expressly makes an exception: persons named in any decree of the Council or the Assembly always excepted. They are to be proclaimed. Then why this miserable pettifogging? Why these insincere arguments? Why do you not try hellebore for your complaint? Are you not ashamed to prosecute for spite, not for crime; misquoting this statute, curtailing that statute, when they ought to be read in their entirety to a jury sworn to vote according to their direction? ^20.70 Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read ^20.75 Very well. But, they will say, we may let the son of Chabrias be robbed of the immunity which his father justly received from you and bequeathed to him. But I am sure there is not a single right-minded man who would approve of that. Now, perhaps you know, even without any words from me, that Chabrias was a man of high character; yet there is no harm if I too recall briefly his achievements. ^20.79 Does it seem to any of you, gentlemen of the jury, that this man, who captured so many cities and ships from your enemies by his victories on sea, and who was the source of so much honor, but never of disgrace, to your city, deserves to be deprived of the immunity which he obtained at your hands and bequeathed to his son? I cannot believe it, for it is out of all reason. Had he lost a single city or as few as ten ships, Leptines and his supporters would have impeached him for high treason, and if he had been convicted, he would have been a ruined man for ever. ^20.86 For his sake you would have rewarded them then; yet now, on their account, will you take away the immunity from Chabrias himself? Why, that is absurd! For it is inconsistent to seem so generous, when the benefits are recent, that you honor not the benefactors only but their friends as well, but, when a short time has elapsed, to take away even the rewards that you have given to the benefactors. The argument seems to be this. Some recipients of immunity obtained similar favors for their friends. Chabrias did not, but he might have done so, and his friends might have been the undeserving persons now enjoying immunity. In this rather hypothetical case, after rewarding the jackals from gratitude to the lion, you now penalize the lion out of contempt for the jackals. The decrees on the honour of Chabrias are read ^20.120 Now I expect that another argument of Leptines will be that his law does not deprive the recipients of their inscriptions and their free maintece, nor the State of the right to confer honor on those who deserve it, but that it will still be in your power to set up statues and grant maintece and anything else you wish, except this one privilege. But with respect to the powers that he will pretend to leave to the State, I have just this to say. As soon as you take away one of the privileges you have already granted, you will shake the credit of all the rest. For how can the grant of a statue or of free maintece be more indefeasible than that of an immunity, which you will seem to have first given and then taken away? ^20.121 Further, even if this difficulty were not likely to arise, I cannot think that it is well to bring the State into this dilemma, that it must either put all citizens on an equality with its greatest benefactors, or to avoid this must treat some with ingratitude. Now as for great benefactions, it is not well that you should have many opportunities of receiving them, nor is it perhaps easy for an individual to confer them; ^20.122 but the humbler duties to which one can rise in time of peace and in the civil sphere—loyalty, justice, zeal and the like—it is, in my opinion, both well and necessary that they should be rewarded. Grants ought, therefore, to be so apportioned that each man may receive from the people the exact reward that he deserves. ^20.123 And then again, with regard to what he will say about leaving their honors to those who have received them, some would have a perfectly plain and straightforward answer, when they claim their right to all their rewards, because they were granted for the same service, but the others will reply that the man who says that he leaves them anything is mocking them. Some have received other rewards together with immunity; the others immunity alone. For if a man has been thought to deserve immunity and has received that from you as his sole reward, be he foreigner or citizen, what reward has he left, Leptines, if that is taken from him? None whatever! Then you have no right to rob some because you arraign the worthlessness of the others, or to rob one class of their sole reward because you say that you are going to leave the other class something. ^20.124 To put it plainly, the danger is not that of doing a greater or less injustice to one member of the whole body, but that of rendering precarious the honors with which we reward men’s services, nor is immunity the main topic of my speech, but the evil precedent which this law will establish, so that there will be no security for the nation’s gifts. ^20.142 All these, men of Athens, are proofs of justice, of virtue, of magimity. Then do not now destroy the very qualities on which throughout its history our city’s reputation is founded; do not, in order that Leptines may vent his spite on men whom he dislikes, rob both yourselves and your city of the fair fame that has been yours in every age; do not suppose that anything else is at stake in this trial save the honor of Athens, whether it is to stand unimpaired as of old, or to pass into neglect and degradation. ^20.146 There are advocates appointed to defend the law, and very able speakers they are; Leodamas of Acharnae, Aristophon of Hazenia, Cephisodotus of Ceramicus, and Dinias of Herchia. These were the four advocates nominated by the people, with Leptines as a fifth, to defend the law. Aristophon, the best known, was the leading Athenian statesman before the rise of Eubulus. He was now nearly eighty years old, and could boast that he had been 75 times defendant in a γραφὴ παρανόμων and had always acquitted. Let me tell you, then, how you may reasonably retort upon them, and do you consider whether the retort is fair. Demosthenes suggests that the personal record of the advocates should lead the jury to reject their arguments. Take Leodamas first. It was he who impeached the grant to Chabrias, See Dem. 20.77 . which included among other things the gift of immunity, and when his case came before you, he lost it. ^20.159 Do not let it appear that you have been more diligent to prevent any of your benefactors from winning a recompense than to suppress murder in your city. Rather, recalling the occasions on which you have repaid the services rendered you, and remembering the inscription of Demophantus, already referred to by Phormio, on which it stands written and confirmed by oath that whoso shall suffer in defence of the democracy shall receive the same reward as Harmodius and Aristogiton, vote for the repeal of this law; for if you do not, it is impossible for you to observe your oaths. ^21.62 Now although men have quarrelled often enough, whether on private or on public grounds, no one has ever been so lost to shame as to venture on such conduct as this. Yet it is said that the famous Iphicrates once had a serious quarrel with Diocles of the Pitthean deme, and, to make matters worse, Iphicrates’ brother Teisias happened to be a chorus-master in competition with Diocles. Iphicrates was a wealthy man with many friends and had a high opinion of himself, as a man would naturally have who had earned so many honors and distinctions at your hands; ^21.153 If, men of Athens, public service consists in saying to you at all the meetings of the Assembly and on every possible occasion, We are the men who perform the public services; we are those who advance your tax-money; we are the capitalists —if that is all it means, then I confess that Meidias has shown himself the most distinguished citizen of Athens ; for he bores us at every Assembly by these tasteless and tactless boasts. ^21.154 But if you want to find out how he really performs his services, I will tell you; and please mark with what fairness I shall test him, for I will compare him with myself. This man, Athenians, who is about fifty years old or only a trifle less, has not performed more public services than I, who am only two and thirty. Moreover I, as soon as I had reached man’s estate, undertook the trierarchy in the days when only two shared the duty, and when we paid all the expenses from our own purses and provided the crews ourselves. ^21.157 I was chairman of one of the tax-syndicates See note on Dem. 2.29 . for ten years, contributing the same share as Phormio, Lysitheides, Callaeschrus, and the richest citizens, not from my actual property, of which my guardians had robbed me, but from the estimated wealth which my father had left and which I was entitled to inherit when I had passed the scrutiny for citizenship. That is how I have borne myself towards you; but how has Meidias? To this day he has never been chairman of a syndicate, though no one has ever robbed him of any part of his inheritance and he has received from his father a large property. ^21.196 It would be indeed a great method that you have devised, or, rather, a great trick, if you could in so short a time make yourself the object of two contradictory sentiments, rousing resentment by your way of life and compassion by your mummeries. You have no conceivable claim to compassion; no, not for an instant. On the contrary, hatred, resentment and wrath—those are what your conduct calls for. But let me come back to my point, that he intends to arraign the people and the Assembly. ^22.5 There is one plea which he thinks a clever defence of the omission of the preliminary decree. There is a law, he says, that if the Council by its performance of its duties seems to deserve a reward, that reward shall be presented by the people. That question, he says, the chairman of the Assembly put, the people voted, and it was carried. In this case, he says, there is no need of a preliminary decree, because what was done was in accordance with law. But I take the exactly contrary view-and I think you will agree with me—that the preliminary decrees should only be proposed concerning matters prescribed by the laws, because, where no laws are laid down, surely no proposal whatever is admissible. ^22.8 Coming now to the law which explicitly denies to the Council the right to ask a reward, if they have not built the warships, it is worth while to hear the defence that he will set up, and to get a clear view of the shamelessness of his behavior from the arguments that he attempts to use. The law, he says, forbids the Council to ask for the reward, if they have not built the ships. But, he adds, the law nowhere prohibits the Assembly from giving it. If I gave it at their request, my motion was illegal, but if I have never mentioned the ships in the whole of my decree, but give other grounds for granting a crown to the Council, where is the illegality of my motion? ^22.36 But I am in a position to assert that the question does not concern the whole Council, but only Androtion and some others, who are the cause of the mischief. For should the Council receive no crown, who suffers disgrace, if he makes no speech and moves no resolution himself, and perhaps even does not attend most of the meetings? No one surely. The disgrace attaches to him who moves resolutions and meddles with politics and tries to impose his wishes on the Council; because it is through such men that the deliberations of the Council have proved undeserving of the crown. ^22.37 And yet, even if we grant freely that the whole Council is on its trial, reflect how much more advantage you will gain if you condemn Androtion, than if you do not. If you acquit him, the talkers will rule in the Council chamber, but if you convict him, the ordinary members. For when the majority see that they have lost the crown through the misconduct of the orators, they will not leave the transaction of business in their hands, but will depend on themselves for the best advice. If this comes to pass, and if you are once rid of the old gang of orators, then, men of Athens, you will see everything done as it ought to be. For this, if for no other, reason you ought to convict. ^22.72 Again, men of Athens, consider those glorious and enviable inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies to the Athenian People for valor and righteousness, or The Allies to the Goddess of Athens, a prize of victory ; or, from the several states of the alliance, Such-and-such a City to the People by whom they were delivered, or, The liberated Euboeans, for example, crown the People ; or again, Conon from the sea-fight with the Lacedaemonians. Such, I say, were the inscriptions of the crowns. ^24.180 Again, men of Athens, consider those glorious and much-admired inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies crowned the People for valor and righteousness, or The Allies dedicated to the Goddess of Athens a prize of victory ; or, from the several states of the Alliance, Such-and-such a city crowned the People by whom they were delivered, or The liberated Euboeans, for example, crowned the People, or again Conon from the sea-fight with the Lacedaemonians, Chabrias from the sea-fight off Naxos . ^54.8 It happened that we were turning back from the temple of Persephonê, The site of this temple, as that of the Leocorion, remains uncertain. and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language, ' ' None

80. Epigraphy, Ig I , 49, 102, 131
Tagged with subjects: • Priestesses, public honors for • athletes, honored in archaic poleis • honors, as dôreai • honors, controversy surrounding • honours • military commanders, honors for • proleptic honors

Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 204; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 111, 132, 137, 181, 188, 243; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 76, 78

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102 Decree 1 In the archonship of Glaukippos (410/9); Lobon from Kedoi was secretary. The Council and People decided. HippothontisVIII was the prytany; Lobon was the secretary; Philistides (5) was chairman; Glaukippos was archon (410/9). Erasinides proposed: to praise Thrasyboulos, who is a good man concerning the Athenian People and keen to do all the good he can; and in return for the good he has done for the Athenian city or Council and People, (10) to crown him with a gold crown; and to make the crown from a thousand drachmas; and let the Greek treasurers (hellenotamiai) give the money; and to announce at the Dionysia in the competition for tragedies the reason why (14) the People crowned him. Decree 2 (14) Diokles proposed: In other respects in accordance with the Council, but Thrasyboulos shall be an Athenian and be enrolled in whichever tribe and phratry he wishes; and the other things that have been voted by the People are to be valid for Thrasyboulos; and it shall be possible for him also to obtain from the Athenians (20) whatever else may be deemed good concerning his benefaction to the Athenian People; and the secretary shall write up what has been voted; and to choose five? men from the Council immediately, to adjudge the portion? accruing to Thrasyboulos; (25) and the others who did good then to the Athenian People, -is and Agoratos and Komon and . . . and Simon and Philinos and -es, the secretary of the Council shall inscribe them as benefactors on the acropolis (30) on a stone stele; and they shall have the right to own property (egktesin) as for Athenians, both a plot of land and houses, and to dwell at Athens, and the Council in office and the prytany shall take care that they suffer no harm; and the official sellers (poletai) shall let the contract (35) for the stele in the Council; and the Greek treasurers (hellenotamias) shall give the money; and if it decides that they should obtain something else in addition?, the Council shall formulate a proposal (proboleusasan) (38) and bring it to the People. Decree 3 (38) Eudikos proposed: in other respects in accordance with Diokles, but concerning those who have given bribes (40) for the decree which was voted for Apollodoros, the Council is to deliberate at the next session in the Council chamber, and to punish them, voting to condemn those who have given bribes and to bring them? to a court as seems best to it; and (45) the Councillors present are to reveal what they know, and if there is anyone who knows anything else about these men; and a private individual may also (give information) if he wishes to do so. text from Attic Inscriptions Online, IG I³
102 - Honours for Thrasyboulos of Kalydon and associates, 410/9 BC ' ¹³¹ . . . was secretary. The Council and the People decided; ErechtheisI was in prytany; - was secretary; -thippos was chairman; -ikles proposed: let there be permanent dining rights (sitesin) in the city hall (prutaneioi) first of all for the (5) Anakes ? . . . in accordance with ancestral tradition (patria); then for the descendants of Harmodios and Aristogeiton, whoever is nearest in kin (eggutata genos), the oldest at any time? let there also be permanent dining rights for them, and if . . . from the Athenians, in accordance with tradition? (legomena); . . . whom Apollo has chosen expounding (10) . . . permanent dining rights, and in the future those whom he may choose, also for them let there be permanent dining rights, on the same basis; and those who have been victorious at the Olympic Games or the Pythian Games or the Isthmian Games or the Nemean Games or will be victorious in future, for them let there be permanent dining rights in the city hall and the other grants? beside the permanent dining rights, in accordance with what is written on (15) the stele in the city hall; and those who have been victorious with a horse-drawn chariot or with a riding horse at the Olympic Games or the Pythian Games or the Isthmian Games or the Nemean Games or will be victorious in future, also for them let there be permanent dining rights in accordance with what is written on the stele . . . . . . concerning the military (peri to strat-) . . . (20) . . . . . . text from Attic Inscriptions Online, IG I³
131 - Decree about permanent dining rights (sitesis) in the city hall (prytaneion) ' None

81. Epigraphy, Ig Ii2, 43, 1199, 1230, 1235, 1258, 2790
Tagged with subjects: • Euthydemos, paredros honoured by the Kerykes • demes, honours from • gene, honouring benefactors • honors, as dôreai • honors, controversy surrounding • honors, for councilors • honours • honours by associations,

Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 157, 159; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 198, 225; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84, 107; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 36

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43 Face A (front) Decree 1 In the archonship of Nausinikos (378/7). Kallibios son of Kephisophon of Paiania was secretary. In the seventh prytany, of (5) HippothontisVIII. The Council and the People decided. Charinos of Athmonon was chairman. Aristoteles proposed: for the good fortune of the Athenians and the allies of the Athenians: so that the Spartans shall allow the Greeks (10) to be free and autonomous and to live at peace, possessing securely all their own (territory), and so that the peace and the friendship which the Greeks and the King swore shall be in force (kuria) and endure in accordance with the (15) agreements, the People shall resolve: if any of the Greeks or of the barbarians living in Europe or of the islanders who are not the King\'s, wishes to be an ally of the Athenians and the allies, it shall be permitted to him, (20) being free and autonomous, living under the constitution (politeian) which he wishes, neither receiving a garrison (phroran) or a governor (archonta) nor paying tribute (phoron), on the same terms as the Chians and Thebans (25) and the other allies. For those who make an alliance with the Athenians and the allies the People shall renounce whatever possessions there happen to be whether private or public of the Athenians in the territory of those who (30) make the alliance, and concerning these the Athenians shall give a pledge (pistin). For whichever of the cities which make the alliance with the Athenians there happen to be stelai at Athens which are unfavourable, the Council in office (35) at the time shall have authority (kurian einai) to demolish them. From the archonship of Nausinikos (378/7) it shall not be permitted either privately or publicly to any of the Athenians to acquire in the territory of the allies either a house or land either (40) by purchase (priamenōi) or by taking security (hupothemenōi) or in any other way. If anybody does buy or acquire or take as security in any way at all, it shall be permitted to whoever wishes of the allies to denounce (phēnai) it to the representatives (sunedros) of the allies; and the representatives (sunedroi) shall (45) sell it and give half to the denouncer, and the other half shall be the common property of the allies. If anybody attacks those who have made the alliance, either by land or by sea, the Athenians and the allies shall support (50) the latter both by land and by sea with all their strength as far as possible. If anybody proposes or puts to the vote, whether an official (archōn) or a private citizen, contrary to this decree that any of the things stated in this decree should be annulled, (55) let it fall (huparchetō) to him to be dishonoured (atimōi) and let his property be public (dēmosia) and a tenth for the goddess, and let him be convicted (krinesthō) by the Athenians and the allies for dissolving the alliance. Let them punish him with death (60) or exile from territores that the Athenians and the allies control. If he is condemned (timēthēi) to death, let him not be buried in Attica or in the territory of the allies. This decree let the secretary of the Council inscribe on a stone (65) stele and set it down beside Zeus of Freedom (Eleutherion).10 The treasurers of the goddess shall give the money for inscribing the stele, sixty drachmas from the ten talents (fund). On this stele shall be inscribed (70) the names of the existing allied cities and of any other (city) which becomes an ally. These things are to be inscribed; and the People shall elect three ambassadors (presbeis) (to go) immediately to Thebes, in order to persuade the Thebans (to do) (75) whatever good they can.11 These were chosen: Aristoteles of Marathon, Pyrrhandros of Anaphlystos, Thrasyboulos of Kollytos. These cities are allies of the Athenians: col. 1 Chios12 (80) Mytilene Methymna Rhodes Byzantium Perinthos13 (85) Peparethos13 Skiathos13 Maroneia13 Dion13 Paros (90) Athenai (Diades) col. 2 (79) 15 Tenedos (82) Poiessa (89) O- (90) P- col. 3 Thebes12 (80) Chalkis14 Eretria14 Arethusa14 Karystos14 Ikos14 (85) Pall-14 . . . . . . . . . . . . (90) . . . Decree 216 (91) Aristoteles proposed: . . . since first . . . they come forward willingly . . . resolved by the People and . . . (95) of the islands into the alliance . . . to those of the things resolved . . . . . . Face B (left) 17 The People of Pyrrha Abdera (100) Thasos Chalkidians from Thrace Ainos Samothrace (105) Dikaiopolis Akaria From Kephallenia the Pronnians Alketas (110) Neoptolemos . . . 18 Andros Tenos Hestiaia19 (115) Mykonos Antissa Eresos Astraious of the Keians (120) Ioulis Karthaia Koresia Elaious Amorgos, (125) Selymbria Siphnos Sikinos Dion from Thrace (130) Neopolis, several lines uninscribed of the Zakynthians the People in Nellos. text from Attic Inscriptions Online, IG II²
43 - Decree inviting states to join the Second Athenian League, 378/7 BC ¹¹⁹⁹ Philaios (?) son of Chremes proposed: since the religious officials (hieropoioi) allotted for the sanctuary of Hebe took care justly and with love of honour (philotimōs) of the sacrifice for Hebe (5) and the other gods to whom they must sacrifice, and have submitted a reckoning (logon) and accounts (euthunas), to crown each of them with a foliage crown, Anticharmos son of Nauson and Nearchos (?) son of Chairigenes, (10) Theodotos son of Aischron, Aristokles son of Kalliphon, for their justice and love of honour (philotimias) towards the demesmen; and this decree shall be inscribed on a stone stele and set up in the sanctuary (15) of Hebe by the demarch in office after the archonship of Neaichmos (320/19). Uninscribed space And to praise also the controllers (sōphronistas) and crown with a foliage crown each of them, Kimon, Megalexis or Metalexis, (20) Pythodoros son of Pytheas, and the herald Charikles, for their love of honour (philotimias) concerning the all-night rite (pannuchida); and to praise also the priest of the Herakleidai, Kallias, and the priestess of Hebe and (25) Alkmene, and the archon Kallisthenes son of Nauson and to crown each of them for their piety and love of honour (philotimias) towards the gods; and to inscribe this decree on a stone stele (30) and stand it in the sanctuary of Hebe. text from Attic Inscriptions Online, IG II²
1199 - Decree of Aixone awarding honours connected with the festival of Hebe, 320/19 BC ' ¹²³⁰ Gods. Epigenes son of Euergetes of Koile proposed: since Euthydemos the deputy (paredros) of the king managed the Mysteries well and (5) with love of honour (philotimōs) with the king and the genos Kerykes, and continues to show love of honour (philotimoumenos) towards the genos Kerykes and is always well disposed in everything and having taken . . . . . . text from Attic Inscriptions Online, IG II²
1230 - Decree of the genos Kerykes honouring Euthydemos, deputy of the basileus ¹²³⁵ Gods. Thrasyphon son of Hierokleides of Xypete proposed: since Chairetios the hierophant continues to be well-disposed to the genos, both that of the Kerykes and the Eumolpidai, (5) and says and does what good he can on their behalf, and continues to prepare the announcement with good-will for those travelling abroad for the conveyance of the truce (spondophorias), and conducts himself decorously (euschēmonōs) also in the office of hierophant, (10) behaving unimpeachably; so therefore that the genē may be seen to honour those who are well-disposed to and worthy of themselves, for good fortune, the Kerykes and Eumolpidai shall decide, to praise the hierophant Chairetios son of Prophetes (15) of Eleusis and crown him with a myrtle crown, which is traditional for those who continuously show good-will towards the genē; and to announce this crown at the traditional competition at Eleusis in the theatre; and the archons (20) in office from both genē shall take care of the announcement of the crown; and to inscribe this decree on a stone stele and stand it in Eleusis in the courtyard of the sanctuary; and the archons of the genē shall take care (25)of the making and dedication of the stele. in myrtle crown The Kerykes and Eumolpidai (crown) the hierophant Chairetios (30) of Eleusis. text from Attic Inscriptions Online, IG II²
1235 - Decree of Kerykes and Eumolpidai honouring the hierophant, Chairetios of Eleusis ²⁷⁹⁰ Face A (front) The Council in the archonship of Agathokles (357/6) dedicated to the twelve gods, having been crowned by the Athenian People for its excellence (aretēs) and justice (dikaiosunēs). Face B (back) Pythokritos son of Xenokles of Koile and Alexandros son of Theodotos of Pallene dedicated. text from Attic Inscriptions Online, IG II²
2790 - Dedication to the Twelve Gods by the Council of 357/6 BC ' None

82. Septuagint, 4 Maccabees, 1.26
Tagged with subjects: • honor • honor and dishonor

Found in books: Wilson (2012), The Sentences of Sextus, 210; deSilva (2022), Ephesians, 116

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1.26 In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;'' None

83. Vergil, Georgics, 1.5, 3.15
Tagged with subjects: • Augustus, divine honours • Eleusis, soil of, honoured by Queen of Heaven as Ceres • Senate, bestows honours

Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Jenkyns (2013), God, Space, and City in the Roman Imagination, 50; Xinyue (2022), Politics and Divinization in Augustan Poetry, 5, 91, 92

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1.5 hinc canere incipiam. Vos, o clarissima mundi ^3.15 Mincius et tenera praetexit arundine ripas.'' None

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1.5 of patient trial serves for thrifty bees;— ^3.15 To lead the Muses with me, as I pa'' None

84. None, None, nan
Tagged with subjects: • Augustus, divine honours • Divine being, Honor (honos)

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 15; Xinyue (2022), Politics and Divinization in Augustan Poetry, 55

85. None, None, nan
Tagged with subjects: • Macedonians, Oropian honours for • Victors, honours for • athletes, honored in archaic poleis • counter-gifts, honours as • honors, as dôreai • military commanders, honors for

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 43, 44, 50, 55; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 77; Wilding (2022), Reinventing the Amphiareion at Oropos, 150, 151

86. None, None, nan
Tagged with subjects: • honors, as dôreai • honors, for Athenian officials • honours

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 190, 245; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84

87. None, None, nan
Tagged with subjects: • honors, for Athenian officials • honors, for councilors • honours

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 225, 245; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 84

88. None, None, nan
Tagged with subjects: • Amphiaraos, honored in Athenian decree • Boreas, god honoured with citizenship • Macedonians, Oropian honours for

Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 47; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 291; Wilding (2022), Reinventing the Amphiareion at Oropos, 113, 156

89. None, None, nan
Tagged with subjects: • Priestesses, public honors for • athletes, honored in archaic poleis • honors, as dôreai • honors, controversy surrounding • honours • military commanders, honors for • proleptic honors

Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 204; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 111, 132, 137, 181, 188, 243; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 76, 78

90. None, None, nan
Tagged with subjects: • Antigonus I, removal of honours for • Demetrieia (festival), removal of honours for • honors, as dôreai • honours, for sanctuaries • proleptic honors, origins of

Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 44; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 43, 56; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 177

91. None, None, nan
Tagged with subjects: • counter-gifts, honours as • honors, as dôreai

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 43, 44, 50; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 77

92. None, None, nan
Tagged with subjects: • honor • honour (τιμή)

Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 76; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 89

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Tiresias: The Ancient Mediterranean Religions Source Database