| 1. Septuagint, Daniel, 7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Novenson (2020) 69 |
| 2. Septuagint, Daniel (Theodotionis Versio), 7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Novenson (2020) 69 |
3. Septuagint, Tobit, 3.6 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Garcia (2021) 132 | 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me." |
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| 4. Septuagint, Ezekiel, 1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Novenson (2020) 69 |
5. Hebrew Bible, Proverbs, 24.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 46| 24.12. "כִּי־תֹאמַר הֵן לֹא־יָדַעְנוּ זֶה הֲלֹא־תֹכֵן לִבּוֹת הוּא־יָבִין וְנֹצֵר נַפְשְׁךָ הוּא יֵדָע וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ׃", | 24.12. "If thou sayest: ‘Behold, we knew not this’, Doth not He that weigheth the hearts consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?", |
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6. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 13, 14; Garcia (2021) 23, 43; Geljon and Runia (2013) 191; Graham (2022) 53, 58, 59, 60, 73, 76, 113, 115, 116, 126, 175; Grypeou and Spurling (2009) 54; Levison (2009) 14, 21, 23, 148, 204, 312; Mcglothlin (2018) 59; Osborne (2001) 222; Pinheiro et al (2012a) 84; Putthoff (2016) 46, 58, 59, 66; Vinzent (2013) 31| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.31. "וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.9. "וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃", 2.15. "וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 2.19. "וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃", 2.22. "וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃", 3.2. "וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃", 3.2. "וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃", 3.3. "וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃", 3.5. "כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃", 3.6. "וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 3.23. "וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 18.26. "וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃", 18.27. "וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.31. "And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.9. "And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.", 2.15. "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 2.19. "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.", 2.22. "And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.", 3.2. "And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;", 3.3. "but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’", 3.5. "for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’", 3.6. "And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.", 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 3.23. "Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 18.26. "And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’", 18.27. "And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.", |
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7. Hebrew Bible, Job, 12.10, 30.19, 33.18-33.19, 42.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mortality/immortality Found in books: Levison (2009) 23, 104, 204| 30.19. "הֹרָנִי לַחֹמֶר וָאֶתְמַשֵּׁל כֶּעָפָר וָאֵפֶר׃", 33.18. "יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃", 33.19. "וְהוּכַח בְּמַכְאוֹב עַל־מִשְׁכָּבוֹ וריב [וְרוֹב] עֲצָמָיו אֵתָן׃", 42.6. "עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃", | 12.10. "In whose hand is the soul of every living thing, And the breath of all mankind.—", 30.19. "He hath cast me into the mire, And I am become like dust and ashes.", 33.18. "That He may keep back his soul from the pit, And his life from perishing by the sword.", 33.19. "He is chastened also with pain upon his bed, And all his bones grow stiff;", 42.6. "Wherefore I abhor my words, and repent, Seeing I am dust and ashes.", |
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8. Hebrew Bible, Psalms, 1.5, 6.5, 8.4, 16.1, 17.15, 43.20, 49.16, 73.23-73.28, 88.2-88.3, 104.9, 146.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Graham (2022) 53; Levison (2009) 24, 204; Mcglothlin (2018) 171; Vinzent (2013) 31| 1.5. "עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃", 6.5. "שׁוּבָה יְהוָה חַלְּצָה נַפְשִׁי הוֹשִׁיעֵנִי לְמַעַן חַסְדֶּךָ׃", 8.4. "כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃", 16.1. "מִכְתָּם לְדָוִד שָׁמְרֵנִי אֵל כִּי־חָסִיתִי בָךְ׃", 16.1. "כִּי לֹא־תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא־תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת׃", 17.15. "אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃", 49.16. "אַךְ־אֱלֹהִים יִפְדֶּה נַפְשִׁי מִיַּד־שְׁאוֹל כִּי יִקָּחֵנִי סֶלָה׃", 73.23. "וַאֲנִי תָמִיד עִמָּךְ אָחַזְתָּ בְּיַד־יְמִינִי׃", 73.24. "בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי׃", 73.25. "מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ׃", 73.26. "כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹהִים לְעוֹלָם׃", 73.27. "כִּי־הִנֵּה רְחֵקֶיךָ יֹאבֵדוּ הִצְמַתָּה כָּל־זוֹנֶה מִמֶּךָּ׃", 73.28. "וַאֲנִי קִרֲבַת אֱלֹהִים לִי־טוֹב שַׁתִּי בַּאדֹנָי יְהֹוִה מַחְסִי לְסַפֵּר כָּל־מַלְאֲכוֹתֶיךָ׃", 88.2. "יְהוָה אֱלֹהֵי יְשׁוּעָתִי יוֹם־צָעַקְתִּי בַלַּיְלָה נֶגְדֶּךָ׃", 88.3. "תָּבוֹא לְפָנֶיךָ תְּפִלָּתִי הַטֵּה־אָזְנְךָ לְרִנָּתִי׃", 104.9. "גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃", 146.2. "אֲהַלְלָה יְהוָה בְּחַיָּי אֲזַמְּרָה לֵאלֹהַי בְּעוֹדִי׃", | 1.5. "Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous.", 6.5. "Return, O LORD, deliver my soul; Save me for Thy mercy's sake.", 8.4. "When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;", 16.1. "Michtam of David. Keep me, O God; for I have taken refuge in Thee.", 17.15. "As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.", 49.16. "But God will redeem my soul from the power of the nether-world; For He shall receive me. Selah", 73.23. "Nevertheless I am continually with Thee; Thou holdest my right hand.", 73.24. "Thou wilt guide me with Thy counsel, And afterward receive me with glory.", 73.25. "Whom have I in heaven but Thee? And beside Thee I desire none upon earth.", 73.26. "My flesh and my heart faileth; But God is the rock of my heart and my portion for ever.", 73.27. "For, lo, they that go far from Thee shall perish; Thou dost destroy all them that go astray from Thee.", 73.28. "But as for me, the nearness of God is my good; I have made the Lord GOD my refuge, That I may tell of all Thy works.", 88.2. "O LORD, God of my salvation, What time I cry in the night before Thee,", 88.3. "Let my prayer come before Thee, Incline Thine ear unto my cry.", 104.9. "Thou didst set a bound which they should not pass over, That they might not return to cover the earth.", 146.2. "I will praise the LORD while I live; I will sing praises unto my God while I have my being.", |
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9. Hebrew Bible, Numbers, 2.19, 6.25, 8.7, 8.21, 11.7-11.9, 19.17, 27.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •humanity, immortality •immortality •immortality, Found in books: Graham (2022) 113; Putthoff (2016) 43, 47, 58; Wilson (2010) 180| 2.19. "וּצְבָאוֹ וּפְקֻדֵיהֶם אַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 8.7. "וְכֹה־תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל־כָּל־בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ׃", 8.21. "וַיִּתְחַטְּאוּ הַלְוִיִּם וַיְכַבְּסוּ בִּגְדֵיהֶם וַיָּנֶף אַהֲרֹן אֹתָם תְּנוּפָה לִפְנֵי יְהוָה וַיְכַפֵּר עֲלֵיהֶם אַהֲרֹן לְטַהֲרָם׃", 11.7. "וְהַמָּן כִּזְרַע־גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח׃", 11.8. "שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם אוֹ דָכוּ בַּמְּדֹכָה וּבִשְּׁלוּ בַּפָּרוּר וְעָשׂוּ אֹתוֹ עֻגוֹת וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן׃", 11.9. "וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו׃", 19.17. "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃", | 2.19. "and his host, and those that were numbered of them, forty thousand and five hundred;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 8.7. "And thus shalt thou do unto them, to cleanse them: sprinkle the water of purification upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves.", 8.21. "And the Levites purified themselves, and they washed their clothes; and Aaron offered them for a sacred gift before the LORD; and Aaron made atonement for them to cleanse them.", 11.7. "Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium.", 11.8. "The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it; and the taste of it was as the taste of a cake baked with oil.", 11.9. "And when the dew fell upon the camp in the night, the manna fell upon it.—", 19.17. "And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.", 27.20. "And thou shalt put of thy honour upon him, that all the congregation of the children of Israel may hearken.", |
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| 10. Hebrew Bible, Ruth, 17.17-17.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Vinzent (2013) 31 |
11. Hebrew Bible, Leviticus, 9.14, 14.5, 14.8, 15.5-15.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 43, 90| 9.14. "וַיִּרְחַץ אֶת־הַקֶּרֶב וְאֶת־הַכְּרָעָיִם וַיַּקְטֵר עַל־הָעֹלָה הַמִּזְבֵּחָה׃", 14.5. "וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.5. "וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.8. "וְכִבֶּס הַמִּטַּהֵר אֶת־בְּגָדָיו וְגִלַּח אֶת־כָּל־שְׂעָרוֹ וְרָחַץ בַּמַּיִם וְטָהֵר וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְיָשַׁב מִחוּץ לְאָהֳלוֹ שִׁבְעַת יָמִים׃", 15.5. "וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.6. "וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.7. "וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.8. "וְכִי־יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.9. "וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃", 15.11. "וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.12. "וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב יִשָּׁבֵר וְכָל־כְּלִי־עֵץ יִשָּׁטֵף בַּמָּיִם׃", 15.13. "וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃", | 9.14. "And he washed the inwards and the legs, and made them smoke upon the burnt-offering on the altar.", 14.5. "And the priest shall command to kill one of the birds in an earthen vessel over running water.", 14.8. "And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean; and after that he may come into the camp, but shall dwell outside his tent seven days.", 15.5. "And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.6. "And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.7. "And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.8. "And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.9. "And what saddle soever he that hath the issue rideth upon shall be unclean.", 15.10. "And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.11. "And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.12. "And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water.", 15.13. "And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.", |
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12. Hebrew Bible, Deuteronomy, 6.4-6.5, 31.7, 32.43, 32.46, 32.50 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality •immortality, Found in books: Vinzent (2013) 66; Wilson (2010) 180, 185, 189| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 31.7. "וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃", 32.43. "הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃", 32.46. "וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 31.7. "And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.", 32.43. "Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.", 32.46. "he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law.", 32.50. "and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people.", |
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13. Hebrew Bible, Exodus, 12.12, 16.4, 16.14, 16.20-16.21, 16.31, 23.20-23.22, 24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Novenson (2020) 72, 299; Putthoff (2016) 47, 55| 12.12. "וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃", 16.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃", 16.14. "וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃", 16.21. "וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס׃", 16.31. "וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃", 23.21. "הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃", 23.22. "כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ׃", 24.11. "וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", | 12.12. "For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD.", 16.4. "Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.", 16.14. "And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.", 16.20. "Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.", 16.21. "And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.", 16.31. "And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.", 23.20. "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.", 23.21. "Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.", 23.22. "But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.", 24.11. "And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.", |
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| 14. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •resurrection / immortality Found in books: Pamias (2017) 180 |
15. Homeric Hymns, To Demeter, 85 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •immortality, deathlessness •immortality, divinity •immortality, everlastingness Found in books: Long (2019) 8 | 85. Spoke. Then Hyperion’s son gave his reply: |
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| 16. Hesiod, Catalogue of Women, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 65 |
| 17. Homer, Odyssey, 1.1-1.95, 1.115-1.117, 1.132-1.144, 1.152, 1.234, 1.325-1.327, 1.354-1.355, 2.106-2.109, 3.267-3.272, 4.17, 4.79, 4.235-4.290, 4.351-4.480, 4.561-4.569, 4.605-4.608, 4.678, 4.739, 5.1-5.148, 5.215-5.224, 5.228-5.493, 6.4-6.6, 6.239-6.246, 6.270-6.272, 7.11, 7.71-7.72, 7.84-7.97, 7.107-7.110, 7.114-7.128, 7.159-7.206, 7.244-7.254, 7.260, 7.309-7.315, 8.74, 8.92, 8.159-8.233, 8.236-8.255, 8.266-8.366, 8.489-8.491, 8.522-8.531, 8.557-8.571, 8.579-8.580, 9.18-9.20, 9.97, 9.108, 9.112-9.115, 9.422, 9.524-9.536, 10.1-10.55, 10.221, 10.236, 10.287, 10.488-10.540, 11.119-11.137, 11.269-11.270, 11.277-11.279, 11.298-11.304, 11.485, 11.487-11.503, 11.601-11.604, 12.260-12.419, 13.187-13.216, 13.294-13.295, 14.192-14.359, 14.437-14.438, 15.390-15.484, 16.61-16.67, 16.172-16.307, 17.518-17.550, 18.190-18.196, 18.235-18.242, 19.203, 20.82, 20.85-20.128, 21.406, 21.411, 22.8-22.64, 22.344-22.348, 23.117-23.122, 23.183-23.204, 23.266-23.284, 24.59, 24.80-24.94, 24.426-24.429, 24.473-24.548 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 534; Ebrey and Kraut (2022) 266; Eisenfeld (2022) 90, 91, 95; Ekroth (2013) 86, 220; Gazis and Hooper (2021) 50, 61; Kirichenko (2022) 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 52, 53, 54, 55, 56, 57, 59, 60, 61; Long (2019) 8, 12, 13, 14; Pucci (2016) 79, 80; Putthoff (2016) 47; Segev (2017) 128; Tanaseanu-Döbler and von Alvensleben (2020) 389 |
18. Homer, Iliad, 1.240, 1.290, 2.110-2.115, 2.225-2.332, 2.419-2.420, 2.447, 2.696, 2.701, 3.212, 3.243-3.244, 4.49, 4.64-4.126, 5.826-5.834, 6.130-6.140, 6.187, 6.357-6.358, 6.389, 8.14, 8.539, 9.189, 9.363, 9.379-9.387, 9.393-9.400, 9.409-9.416, 9.447, 9.454-9.456, 9.479, 11.1, 12.322-12.328, 13.227, 14.177, 15.186-15.193, 17.444, 17.555-17.569, 18.373-18.389, 18.417-18.421, 18.478-18.608, 20.232-20.233, 21.240, 22.9, 22.99-22.213, 22.304-22.305, 22.460, 22.510-22.514, 23.103-23.104, 24.99, 24.526 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •immortality •immortality, divinity •immortality, everlastingness •immortality, of the gods •soul, immortality of the soul •immortality, and mortality •troades on immortality in poetry •poetry, troades on immortality in •fire, and immortality •immortality, through renown •immortality, in cult •immortality, in song •immortality, innate •immortality, poetic •immortality, deathlessness •immortality, in epinician narrative •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Bednarek (2021) 4, 15, 16, 17, 18, 19, 27, 43, 56, 58; Corrigan and Rasimus (2013) 526; Ebrey and Kraut (2022) 266; Eisenfeld (2022) 21, 91, 172, 173, 174; Ekroth (2013) 233; Janowitz (2002b) 9; Kirichenko (2022) 42, 43, 49, 52, 54, 55, 56, 57, 189; Long (2019) 8, 12, 14; Meister (2019) 2, 3, 4, 5, 90; Pucci (2016) 79, 80; Putthoff (2016) 47; Tanaseanu-Döbler and von Alvensleben (2020) 389, 407; Wolfsdorf (2020) 281; de Jáuregui et al. (2011) 242 | 1.240. / one and all, and on that day you will not be able to help them at all, for all your grief, when many shall fall dying before man-slaying Hector. But you will gnaw the heart within you, in anger that you did no honour to the best of the Achaeans. 1.290. / do they therefore license him to keep uttering insults? Brilliant Achilles broke in upon him and replied:Surely I would be called cowardly and of no account, if I am to yield to you in every matter that you say. On others lay these commands, but do not give orders to me, 2.110. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos, 2.111. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos, 2.112. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos, 2.113. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos, 2.114. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos, 2.115. / when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be, 2.225. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, 2.226. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, 2.227. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, 2.228. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, 2.229. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, 2.230. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.231. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.232. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.233. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.234. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.235. / 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; 2.236. / 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; 2.237. / 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; 2.238. / 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; 2.239. / 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; 2.240. / 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, 2.241. / 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, 2.242. / 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, 2.243. / 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, 2.244. / 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, 2.245. / and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.246. / and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.247. / and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.248. / and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.249. / and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.250. / Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, 2.251. / Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, 2.252. / Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, 2.253. / Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, 2.254. / Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, 2.255. / for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.256. / for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.257. / for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.258. / for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.259. / for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.260. / nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.261. / nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.262. / nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.263. / nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.264. / nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.265. / So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.266. / So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.267. / So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.268. / So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.269. / So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.270. / But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.271. / But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.272. / But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.273. / But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.274. / But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.275. / seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.276. / seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.277. / seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.278. / seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.279. / seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.280. / in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.281. / in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.282. / in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.283. / in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.284. / in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.285. / the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.286. / the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.287. / the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.288. / the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.289. / the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.290. / do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.291. / do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.292. / do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.293. / do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.294. / do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.295. / but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.296. / but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.297. / but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.298. / but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.299. / but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.300. / whether the prophecies of Calchas be true, or no. 2.301. / whether the prophecies of Calchas be true, or no. 2.302. / whether the prophecies of Calchas be true, or no. 2.303. / whether the prophecies of Calchas be true, or no. 2.304. / whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.306. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.307. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.308. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.309. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.310. / glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.311. / glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.312. / glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.313. / glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.314. / glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.315. / and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.316. / and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.317. / and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.318. / and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.319. / and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.320. / and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 2.321. / and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 2.322. / and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 2.323. / and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 2.324. / and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 2.325. / late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, 2.326. / late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, 2.327. / late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, 2.328. / late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, 2.329. / late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, 2.330. / and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans, 2.331. / and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans, 2.332. / and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans, 2.419. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.447. / The kings, nurtured of Zeus, that were about Atreus' son, sped swiftly, marshalling the host, and in their midst was the flashing-eyed Athene, bearing the priceless aegis, that knoweth neither age nor death, wherefrom are hung an hundred tassels all of gold, all of them cunningly woven, and each one of the worth of an hundred oxen. 2.696. / 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. 2.701. / 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, 3.212. / when they stood Menelaus overtopped him with his broad shoulders; howbeit when the twain were seated Odysseus was the more royal. But when they began to weave the web of speech and of counsel in the presence of all, Menelaus in truth spake fluently, with few words, but very clearly, seeing he was not a man of lengthy speech 3.243. / or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. 3.244. / or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. 4.49. / wherein men that dwell upon the face of the earth have their abodes, of these sacred Ilios was most honoured of my heart, and Priam and the people of Priam, with goodly spear of ash. For never at any time was mine altar in lack of the equal feast, the drink-offering, and the savour of burnt-offering, even the worship that is our due. 4.64. / in twofold wise, for that I am eldest, and am called thy wife, whilst thou art king among all the immortals. Nay then, let us yield one to the other herein, I to thee and thou to me, and all the other immortal gods will follow with us; and do thou straightway bid Athene 4.65. / go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: 4.66. / go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: 4.67. / go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: 4.68. / go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: 4.69. / go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: 4.70. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.71. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.72. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.73. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.74. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.75. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.76. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.77. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.78. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.79. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.80. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.81. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.82. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.83. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.84. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.85. / So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, 4.86. / So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, 4.87. / So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, 4.88. / So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, 4.89. / So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, 4.90. / as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, 4.91. / as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, 4.92. / as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, 4.93. / as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, 4.94. / as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, 4.95. / and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. 4.96. / and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. 4.97. / and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. 4.98. / and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. 4.99. / and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. 4.100. / Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. 4.101. / Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. 4.102. / Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. 4.103. / Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. 4.104. / Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. 4.105. / Straightway he uncovered his polished bow of the horn of a wild ibex, that himself on a time had smitten beneath the breast as it came forth from a rock, he lying in wait the while in a place of ambush, and had struck it in the chest, so that it fell backward in a cleft of the rock. From its head the horns grew to a length of sixteen palms; 4.106. / Straightway he uncovered his polished bow of the horn of a wild ibex, that himself on a time had smitten beneath the breast as it came forth from a rock, he lying in wait the while in a place of ambush, and had struck it in the chest, so that it fell backward in a cleft of the rock. From its head the horns grew to a length of sixteen palms; 4.107. / Straightway he uncovered his polished bow of the horn of a wild ibex, that himself on a time had smitten beneath the breast as it came forth from a rock, he lying in wait the while in a place of ambush, and had struck it in the chest, so that it fell backward in a cleft of the rock. From its head the horns grew to a length of sixteen palms; 4.108. / Straightway he uncovered his polished bow of the horn of a wild ibex, that himself on a time had smitten beneath the breast as it came forth from a rock, he lying in wait the while in a place of ambush, and had struck it in the chest, so that it fell backward in a cleft of the rock. From its head the horns grew to a length of sixteen palms; 4.109. / Straightway he uncovered his polished bow of the horn of a wild ibex, that himself on a time had smitten beneath the breast as it came forth from a rock, he lying in wait the while in a place of ambush, and had struck it in the chest, so that it fell backward in a cleft of the rock. From its head the horns grew to a length of sixteen palms; 4.110. / these the worker in horn had wrought and fitted together, and smoothed all with care, and set thereon a tip of gold. This bow he bent, leaning it against the ground, and laid it carefully down; and his goodly comrades held their shields before him, lest the warrior sons of the Achaeans should leap to their feet 4.111. / these the worker in horn had wrought and fitted together, and smoothed all with care, and set thereon a tip of gold. This bow he bent, leaning it against the ground, and laid it carefully down; and his goodly comrades held their shields before him, lest the warrior sons of the Achaeans should leap to their feet 4.112. / these the worker in horn had wrought and fitted together, and smoothed all with care, and set thereon a tip of gold. This bow he bent, leaning it against the ground, and laid it carefully down; and his goodly comrades held their shields before him, lest the warrior sons of the Achaeans should leap to their feet 4.113. / these the worker in horn had wrought and fitted together, and smoothed all with care, and set thereon a tip of gold. This bow he bent, leaning it against the ground, and laid it carefully down; and his goodly comrades held their shields before him, lest the warrior sons of the Achaeans should leap to their feet 4.114. / these the worker in horn had wrought and fitted together, and smoothed all with care, and set thereon a tip of gold. This bow he bent, leaning it against the ground, and laid it carefully down; and his goodly comrades held their shields before him, lest the warrior sons of the Achaeans should leap to their feet 4.115. / or ever Menelaus, the warlike son of Atreus, was smitten. Then opened he the lid of his quiver, and took forth an arrow, a feathered arrow that had never been shot, freighted with dark pains; and forthwith he fitted the bitter arrow to the string, and made a vow to Apollo, the wolf-born god, famed for his bow, 4.116. / or ever Menelaus, the warlike son of Atreus, was smitten. Then opened he the lid of his quiver, and took forth an arrow, a feathered arrow that had never been shot, freighted with dark pains; and forthwith he fitted the bitter arrow to the string, and made a vow to Apollo, the wolf-born god, famed for his bow, 4.117. / or ever Menelaus, the warlike son of Atreus, was smitten. Then opened he the lid of his quiver, and took forth an arrow, a feathered arrow that had never been shot, freighted with dark pains; and forthwith he fitted the bitter arrow to the string, and made a vow to Apollo, the wolf-born god, famed for his bow, 4.118. / or ever Menelaus, the warlike son of Atreus, was smitten. Then opened he the lid of his quiver, and took forth an arrow, a feathered arrow that had never been shot, freighted with dark pains; and forthwith he fitted the bitter arrow to the string, and made a vow to Apollo, the wolf-born god, famed for his bow, 4.119. / or ever Menelaus, the warlike son of Atreus, was smitten. Then opened he the lid of his quiver, and took forth an arrow, a feathered arrow that had never been shot, freighted with dark pains; and forthwith he fitted the bitter arrow to the string, and made a vow to Apollo, the wolf-born god, famed for his bow, 4.120. / that he would sacrifice a glorious hecatomb of firstling lambs, when he should come to his home, the city of sacred Zeleia. And he drew the bow, clutching at once the notched arrow and the string of ox's sinew: the string he brought to his breast and to the bow the iron arrow-head. But when he had drawn the great bow into a round, 4.121. / that he would sacrifice a glorious hecatomb of firstling lambs, when he should come to his home, the city of sacred Zeleia. And he drew the bow, clutching at once the notched arrow and the string of ox's sinew: the string he brought to his breast and to the bow the iron arrow-head. But when he had drawn the great bow into a round, 4.122. / that he would sacrifice a glorious hecatomb of firstling lambs, when he should come to his home, the city of sacred Zeleia. And he drew the bow, clutching at once the notched arrow and the string of ox's sinew: the string he brought to his breast and to the bow the iron arrow-head. But when he had drawn the great bow into a round, 4.123. / that he would sacrifice a glorious hecatomb of firstling lambs, when he should come to his home, the city of sacred Zeleia. And he drew the bow, clutching at once the notched arrow and the string of ox's sinew: the string he brought to his breast and to the bow the iron arrow-head. But when he had drawn the great bow into a round, 4.124. / that he would sacrifice a glorious hecatomb of firstling lambs, when he should come to his home, the city of sacred Zeleia. And he drew the bow, clutching at once the notched arrow and the string of ox's sinew: the string he brought to his breast and to the bow the iron arrow-head. But when he had drawn the great bow into a round, 4.125. / the bow twanged and the string sang aloud, and the keen arrow leapt, eager to wing its way amid the throng. 4.126. / the bow twanged and the string sang aloud, and the keen arrow leapt, eager to wing its way amid the throng. 5.826. / And the goddess, flashing-eyed Athene, answered him, saying:Son of Tydeus, Diomedes, dear to my heart, fear thou not Ares for that, neither any other of the immortals; so present a helper am I to thee. Nay, come, at Ares first drive thou thy single-hooved horses, 5.827. / And the goddess, flashing-eyed Athene, answered him, saying:Son of Tydeus, Diomedes, dear to my heart, fear thou not Ares for that, neither any other of the immortals; so present a helper am I to thee. Nay, come, at Ares first drive thou thy single-hooved horses, 5.828. / And the goddess, flashing-eyed Athene, answered him, saying:Son of Tydeus, Diomedes, dear to my heart, fear thou not Ares for that, neither any other of the immortals; so present a helper am I to thee. Nay, come, at Ares first drive thou thy single-hooved horses, 5.829. / And the goddess, flashing-eyed Athene, answered him, saying:Son of Tydeus, Diomedes, dear to my heart, fear thou not Ares for that, neither any other of the immortals; so present a helper am I to thee. Nay, come, at Ares first drive thou thy single-hooved horses, 5.830. / and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these. 5.831. / and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these. 5.832. / and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these. 5.833. / and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these. 5.834. / and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these. 6.130. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.131. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.132. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.133. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.135. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.138. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.139. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.140. / and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: 6.187. / and this, said he was the mightest battle of warriors that ever he entered; and thirdly he slew the Amazons, women the peers of men. And against him, as he journeyed back therefrom, the king wove another cunning wile; he chose out of wide Lycia the bravest men and set an ambush; but these returned not home in any wise, 6.357. / my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.358. / my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.389. / fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child. 8.14. / Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 8.539. / Tomorrow shall he come to know his valour, whether he can abide the on-coming of my spear. Nay, amid the foremost, methinks, shall he lie smitten with a spear-thrust, and full many of his comrades round about him at the rising of to-morrow's sun. I would that mine own self I might be immortal and ageless all my days, 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; 9.363. / my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 9.379. / for utterly hath he deceived me and sinned against me. Never again shall he beguile me with words; the past is enough for him. Nay, let him go to his ruin in comfort, seeing that Zeus the counsellor hath utterly robbed him of his wits. Hateful in my eyes are his gifts, I count them at a hair's worth. Not though he gave me ten times, aye twenty times all that now he hath, 9.380. / and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; 9.381. / and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; 9.382. / and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; 9.383. / and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; 9.384. / and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars; 9.385. / —nay, not though he gave gifts in number as sand and dust; not even so shall Agamemnon any more persuade my soul, until he hath paid the full price of all the despite that stings my heart. And the daughter of Agamemnon, son of Atreus, will I not wed, not though she vied in beauty with golden Aphrodite 9.386. / —nay, not though he gave gifts in number as sand and dust; not even so shall Agamemnon any more persuade my soul, until he hath paid the full price of all the despite that stings my heart. And the daughter of Agamemnon, son of Atreus, will I not wed, not though she vied in beauty with golden Aphrodite 9.387. / —nay, not though he gave gifts in number as sand and dust; not even so shall Agamemnon any more persuade my soul, until he hath paid the full price of all the despite that stings my heart. And the daughter of Agamemnon, son of Atreus, will I not wed, not though she vied in beauty with golden Aphrodite 9.393. / and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife. 9.394. / and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife. 9.395. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.396. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.397. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.398. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.399. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.400. / and to have joy of the possessions that the old man Peleus won him. For in my eyes not of like worth with life is even all that wealth that men say Ilios possessed, the well-peopled citadel, of old in time of peace or ever the sons of the Achaeans came,—nay, nor all that the marble threshold of the Archer 9.409. / Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning. 9.410. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.411. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.412. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.413. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.414. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.416. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.447. / to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.454. / whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455. / that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.456. / that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.479. / then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, 11.1. / Now Dawn rose from her couch from beside lordly Tithonus, to bring light to immortals and to mortal men; and Zeus sent forth Strife unto the swift ships of the Achaeans, dread Strife, bearing in her hands a portent of war. 12.322. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.323. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.324. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.326. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.327. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.328. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 13.227. / nor doth any through dread withdraw him from evil war, but even thus, I ween, must it be the good pleasure of the son of Cronos, supreme in might, that the Achaeans should perish here far from Argos, and have no name. But, Thoas, seeing that aforetime thou wast ever staunch in fight, and dost also urge on another, wheresoever thou seest one shrinking from fight, 14.177. / Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 15.186. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. / I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.191. / I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.192. / I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.193. / I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 17.444. / streaming from beneath the yoke-pad beside the yoke on this aide and on that. And as they mourned, the son of Cronos had sight of them and was touched with pity, and he shook his head, and thus spake unto his own heart:Ah unhappy pair, wherefore gave we you to king Peleus, to a mortal, while ye are ageless and immortal? 17.555. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.556. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.557. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.558. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.559. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.560. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.561. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.562. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.563. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.564. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.565. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.566. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.567. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.568. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.569. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. So spake he, and the goddess, flashing-eyed Athene, waxed glad, for that to her first of all the gods he made his prayer. And she put strength into his shoulders and his knees, 18.373. / imperishable, decked with stars, preeminent among the houses of immortals, wrought all of bronze, that the crook-foot god himself had built him. Him she found sweating with toil as he moved to and fro about his bellows in eager haste; for he was fashioning tripods, twenty in all, to stand around the wall of his well-builded hall, 18.374. / imperishable, decked with stars, preeminent among the houses of immortals, wrought all of bronze, that the crook-foot god himself had built him. Him she found sweating with toil as he moved to and fro about his bellows in eager haste; for he was fashioning tripods, twenty in all, to stand around the wall of his well-builded hall, 18.375. / and golden wheels had he set beneath the base of each that of themselves they might enter the gathering of the gods at his wish and again return to his house, a wonder to behold. Thus much were they fully wrought, that not yet were the cunningly fashioned ears set thereon; these was he making ready, and was forging the rivets. 18.376. / and golden wheels had he set beneath the base of each that of themselves they might enter the gathering of the gods at his wish and again return to his house, a wonder to behold. Thus much were they fully wrought, that not yet were the cunningly fashioned ears set thereon; these was he making ready, and was forging the rivets. 18.377. / and golden wheels had he set beneath the base of each that of themselves they might enter the gathering of the gods at his wish and again return to his house, a wonder to behold. Thus much were they fully wrought, that not yet were the cunningly fashioned ears set thereon; these was he making ready, and was forging the rivets. 18.378. / and golden wheels had he set beneath the base of each that of themselves they might enter the gathering of the gods at his wish and again return to his house, a wonder to behold. Thus much were they fully wrought, that not yet were the cunningly fashioned ears set thereon; these was he making ready, and was forging the rivets. 18.379. / and golden wheels had he set beneath the base of each that of themselves they might enter the gathering of the gods at his wish and again return to his house, a wonder to behold. Thus much were they fully wrought, that not yet were the cunningly fashioned ears set thereon; these was he making ready, and was forging the rivets. 18.380. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.381. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.382. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.383. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.384. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.385. / Wherefore, long-robed Thetis, art thou come to our house, an honoured guest, and a welcome? Heretofore thou hast not been wont to come. But follow me further, that I may set before thee entertainment. 18.386. / Wherefore, long-robed Thetis, art thou come to our house, an honoured guest, and a welcome? Heretofore thou hast not been wont to come. But follow me further, that I may set before thee entertainment. 18.387. / Wherefore, long-robed Thetis, art thou come to our house, an honoured guest, and a welcome? Heretofore thou hast not been wont to come. But follow me further, that I may set before thee entertainment. 18.388. / Wherefore, long-robed Thetis, art thou come to our house, an honoured guest, and a welcome? Heretofore thou hast not been wont to come. But follow me further, that I may set before thee entertainment. 18.389. / Wherefore, long-robed Thetis, art thou come to our house, an honoured guest, and a welcome? Heretofore thou hast not been wont to come. But follow me further, that I may set before thee entertainment. So saying the bright goddess led her on. Then she made her to sit on a silver-studded chair, 18.417. / and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.418. / and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.419. / and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.420. / and strength, and they know cunning handiwork by gift of the immortal gods. These busily moved to support their lord, and he, limping nigh to where Thetis was, sat him down upon a shining chair; and he clasped her by the hand, and spake, and addressed her:Wherefore, long-robed Thetis, art thou come to our house, 18.421. / and strength, and they know cunning handiwork by gift of the immortal gods. These busily moved to support their lord, and he, limping nigh to where Thetis was, sat him down upon a shining chair; and he clasped her by the hand, and spake, and addressed her:Wherefore, long-robed Thetis, art thou come to our house, 18.478. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.479. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.480. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.481. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.482. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.483. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.484. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.485. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.486. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.487. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.488. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.489. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.490. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.491. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.492. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.493. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.494. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.496. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.497. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.498. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.499. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.501. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.502. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.503. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.504. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.509. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.511. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.512. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.513. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.514. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.516. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.517. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.518. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.519. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.521. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.522. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.523. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.524. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.526. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.527. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.528. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.531. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.532. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.533. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.534. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.540. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.541. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.542. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.543. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.544. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.545. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.546. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.547. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.548. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.550. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.551. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.552. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.553. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.554. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.555. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.556. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.557. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.558. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.559. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.560. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.561. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.562. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.563. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.564. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; 18.565. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.566. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.567. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.568. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.569. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.570. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.571. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.572. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.573. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.574. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.575. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.576. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.577. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.578. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.579. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.580. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.581. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.582. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.583. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.584. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.585. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.586. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.587. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.588. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.589. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.590. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.591. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.592. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.593. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.594. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.596. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.597. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.598. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.599. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.601. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.602. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.603. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.604. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.606. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.607. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.608. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 20.232. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.233. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 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 22.9. / But Hector did deadly fate ensnare to abide there where he was in front of Ilios and the Scaean gates. Then unto the son of Peleus spake Phoebus Apollo:Wherefore, son of Peleus, dost thou pursue me with swift feet, thyself a mortal, while I am an immortal god? 22.99. / and terribly he glareth as he coileth him about within his lair; even so Hector in his courage unquenchable would not give ground, leaning his bright shield against the jutting wall. Then, mightily moved, he spake unto his own great-hearted spirit:Ah, woe is me, if I go within the gates and the walls 22.100. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.101. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.102. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.103. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.104. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 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, 22.106. / 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, 22.108. / 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, 22.109. / 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, 22.110. / or myself perish gloriously before the city. 22.111. / or myself perish gloriously before the city. 22.112. / or myself perish gloriously before the city. 22.113. / or myself perish gloriously before the city. 22.114. / or myself perish gloriously before the city. Or what if I lay down my bossed shield and my heavy helm, and leaning my spear against the wall, go myself to meet peerless Achilles, and promise him that Helen, 22.115. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.116. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.117. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.118. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.119. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.120. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.121. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.122. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.123. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.124. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.125. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.126. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.127. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.128. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.129. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.130. / let us know to which of us twain the Olympian will vouchsafe glory. 22.131. / let us know to which of us twain the Olympian will vouchsafe glory. 22.132. / let us know to which of us twain the Olympian will vouchsafe glory. 22.133. / let us know to which of us twain the Olympian will vouchsafe glory. 22.134. / let us know to which of us twain the Olympian will vouchsafe glory. So he pondered as he abode, and nigh to him came Achilles, the peer of Enyalius, warrior of the waving helm, brandishing over his right shoulder the Pelian ash, his terrible spear; and all round about the bronze flashed like the gleam 22.135. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.136. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.137. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.138. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.139. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.140. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.141. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.142. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.143. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.144. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.145. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.146. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.147. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.148. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.149. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.150. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.151. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.152. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.153. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.154. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.155. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.156. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.157. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.158. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.159. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.160. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.161. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.162. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.163. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.164. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.165. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.166. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.167. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.168. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.169. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.170. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.171. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.172. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.173. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.174. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.175. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.176. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.177. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.178. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.179. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. Then spake unto him the goddess, flashing-eyed Athene:O Father, Lord of the bright lightning and of the dark cloud, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded 22.180. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.181. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.182. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.183. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.184. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.185. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.186. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.187. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.188. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.189. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.190. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.191. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.192. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.193. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.194. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.195. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.196. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.197. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.198. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.199. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.200. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.201. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.202. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.203. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.204. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.205. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.206. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.207. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.208. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.209. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.210. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.211. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.212. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.213. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.304. / Now of a surety is evil death nigh at hand, and no more afar from me, neither is there way of escape. So I ween from of old was the good pleasure of Zeus, and of the son of Zeus, the god that smiteth afar, even of them that aforetime were wont to succour me with ready hearts; but now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, 22.305. / but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare; 22.460. / So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses 22.510. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.511. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.512. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.513. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.514. / yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 23.103. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 24.99. / and set out to go, and before her wind-footed swift Iris led the way; and about them the surge of the sea parted asunder. And when they had stepped forth upon the beach they sped unto heaven; and they found the son of Cronos, whose voice is borne afar, and around him sat gathered together all the other blessed gods that are for ever. 24.526. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, |
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| 19. Hesiod, Shield, 49, 48 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 67 |
20. Hesiod, Works And Days, 112, 170-173, 281-292, 200 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 105 | 200. That’s given to the honest, just and kind. |
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21. Homeric Hymns, To Hermes, 115-117, 119-129, 18, 405, 71, 118 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 13 | 118. Clutched tightly in his hand, and torridly |
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22. Hebrew Bible, Jeremiah, 10.16, 12.3, 18.3-18.6, 20.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Garcia (2021) 163; Graham (2022) 116; Mcglothlin (2018) 215; Putthoff (2016) 46| 10.16. "לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃", 12.3. "וְאַתָּה יְהוָה יְדַעְתָּנִי תִּרְאֵנִי וּבָחַנְתָּ לִבִּי אִתָּךְ הַתִּקֵם כְּצֹאן לְטִבְחָה וְהַקְדִּשֵׁם לְיוֹם הֲרֵגָה׃", 18.3. "וָאֵרֵד בֵּית הַיּוֹצֵר והנהו [וְהִנֵּה־] [הוּא] עֹשֶׂה מְלָאכָה עַל־הָאָבְנָיִם׃", 18.4. "וְנִשְׁחַת הַכְּלִי אֲשֶׁר הוּא עֹשֶׂה בַּחֹמֶר בְּיַד הַיּוֹצֵר וְשָׁב וַיַּעֲשֵׂהוּ כְּלִי אַחֵר כַּאֲשֶׁר יָשַׁר בְּעֵינֵי הַיּוֹצֵר לַעֲשׂוֹת׃", 18.5. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמוֹר׃", 18.6. "הֲכַיּוֹצֵר הַזֶּה לֹא־אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן־אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל׃", 20.7. "פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃", | 10.16. "Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name.", 12.3. "But Thou, O LORD, knowest me, Thou seest me, and triest my heart toward Thee; pull them out like sheep for the slaughter, and prepare them for the day of slaughter.", 18.3. "Then I went down to the potter’s house, and, behold, he was at his work on the wheels.", 18.4. "And whensoever the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it.", 18.5. "Then the word of the LORD came to me, saying:", 18.6. "’O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel.", 20.7. "O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me.", |
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| 23. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •resurrection / immortality Found in books: Pamias (2017) 180 |
| 24. Hesiod, Fragments, 229.7-229.8 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •immortality, of the gods Found in books: Meister (2019) 2, 3 |
25. Hesiod, Theogony, 202-206, 223, 27, 277, 305, 453-500, 61, 793-804, 881-885, 949-955, 96, 201 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui et al. (2011) 242 | 201. Descend behind him, because Earth conceived |
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26. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Putthoff (2016) 46| 27.11. "בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ כִּי לֹא עַם־בִּינוֹת הוּא עַל־כֵּן לֹא־יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ׃", | 27.11. "When the boughs thereof are withered, They shall be broken off; The women shall come, and set them on fire; For it is a people of no understanding; Therefore He that made them will not have compassion upon them, And He that formed them will not be gracious unto them.", |
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27. Homeric Hymns, To Aphrodite, 214, 218-220, 222-238, 221 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 14; Meister (2019) 2 | 221. But thoughtless queenly Eos was amiss, |
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| 28. Septuagint, Jeremiah, 49.3 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •immortality Found in books: Novenson (2020) 299 |
| 29. Hymn To Aphrodite (Homeric Hymn 10), To Aphrodite, 214, 218-236, 238, 237 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 2 |
| 30. Hymn To Demeter, To Demeter, 242, 260 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 2 |
| 31. Sappho, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 14 |
| 32. Sappho, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 14 |
| 33. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •immortality, and mortality Found in books: Eisenfeld (2022) 121 |
| 34. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •immortality, and mortality Found in books: Eisenfeld (2022) 121 |
| 35. Mimnermus of Colophon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 339 |
| 36. Alcman, Poems, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •resurrection / immortality •immortality, and mortality Found in books: Eisenfeld (2022) 121; Pamias (2017) 25 |
| 37. Aeschylus, Libation-Bearers, 139-163, 306-466, 468-475, 467 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 132 |
38. Aeschylus, Suppliant Women, 101-103, 100 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 3| 100. πᾶν ἄπονον δαιμονίων. | 100. all that is wrought by the powers divine is free from toil. Seated on his holy throne, unmoved, in mysterious ways he accomplishes his will. Chorus |
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39. Hebrew Bible, Ezekiel, 27.30, 37.11-37.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Grabbe (2010) 93; Levison (2009) 204; Putthoff (2016) 53| 37.11. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃", 37.12. "לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃", 37.13. "וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃", 37.14. "וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃", | 27.30. "And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes;", 37.11. "Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.", 37.12. "Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.", 37.13. "And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.", 37.14. "And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’", |
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| 40. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
41. Aeschylus, Agamemnon, 1629-1631, 553-554, 846-850, 1632 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bednarek (2021) 43, 59| 1632. ἄξῃ· κρατηθεὶς δʼ ἡμερώτερος φανῇ. Χορός | 1632. Wilt lead them! Forced, thou wilt appear the tamer! CHOROS. |
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| 42. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
| 43. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
| 44. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 8; Seaford (2018) 199 |
| 45. Simonides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 77 |
46. Aeschylus, Seven Against Thebes, 275-279 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 242| 279. στέψω πρὸ ναῶν, πολεμίων δʼ ἐσθήματα. | |
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| 47. Pindar, Fragments, 143.1-143.2, 172.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 3, 78 |
| 48. Pindar, Nemean Odes, 1.69-1.72, 3.20-3.27, 3.43-3.64, 3.66-3.75, 3.84, 4.1-4.8, 4.13-4.16, 4.44-4.53, 4.69-4.92, 6.1-6.53, 9.1-9.2, 9.8-9.30, 9.37-9.47, 10.1-10.90 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality, poetic •immortality, contrasting modes of •immortality, cyclical •immortality, of fame •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality, and mortality •immortality, literary •immortality, innate •immortality, literal •immortality, generational Found in books: Eisenfeld (2022) 36, 53, 63, 67, 71, 75, 76, 83, 84, 85, 92, 93, 96, 97, 101, 102, 109, 110, 160, 161, 171, 172, 175, 176, 201, 240, 242, 243, 244, 245, 246, 248, 249; Ekroth (2013) 86 |
| 49. Anacreon, Fragments, 402 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
| 50. Pindar, Isthmian Odes, 4.1-4.13, 4.17-4.19, 4.35-4.39, 4.41-4.68, 5.16, 5.32-5.33, 8.56-8.58 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality, and mortality •immortality, innate •immortality, of fame •immortality, poetic •immortality, cyclical •immortality, contrasting modes of •immortality, cultic •immortality, divinity •immortality, everlastingness •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Eisenfeld (2022) 42, 43, 44, 45, 46, 50, 51, 52, 53, 54, 57, 58, 59, 142, 176, 237; Ekroth (2013) 239; Long (2019) 13 |
| 51. Pindar, Pythian Odes, 3.8-3.76, 3.80-3.103, 3.109-3.110, 3.112-3.115, 5.93-5.95, 5.98-5.102, 8.35-8.60, 11.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eisenfeld (2022) 18, 188, 192, 200, 201, 220, 225, 226, 237, 238; Long (2019) 8; Wolfsdorf (2020) 530 |
| 52. Pherecydes of Syros, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Vinzent (2013) 106 |
| 53. Pindar, Olympian Odes, 1.23-1.24, 1.36-1.45, 1.54-1.64, 1.90-1.108, 2.29-2.30, 2.78-2.79, 3.1-3.10, 3.31-3.32, 3.34-3.38, 3.42-3.45, 4.16, 5.23-5.24, 6.8-6.18, 6.60, 7.77-7.80, 8.7, 8.30-8.46, 8.75-8.78, 10.16-10.17, 10.73-10.77, 10.99-10.105, 13.65-13.69, 13.91-13.92 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality, contrasting modes of •immortality, in epinician narrative •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality, of fame •immortality, deathlessness •immortality, divinity •immortality, everlastingness •immortality, in general •immortality, and mortality •immortality, in song •immortality, poetic Found in books: Eisenfeld (2022) 22, 25, 26, 118, 121, 142, 151, 172, 188, 197, 198; Ekroth (2013) 171; Long (2019) 8; Meister (2019) 77, 78, 79, 82, 83, 88, 89, 90, 91, 122 |
| 54. Theognis, Elegies, 433-434, 432 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 531 |
| 55. Hippocrates, On Breaths, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan |
56. Aristophanes, Birds, 1490-1493, 866-887, 584 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 531| 584. εἶθ' ὅ γ' ̓Απόλλων ἰατρός γ' ὢν ἰάσθω: μισθοφορεῖ δέ. | |
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| 57. Hippocrates, The Epidemics, 1.27.1-1.27.2, 1.27.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality, medical efforts towards Found in books: Wolfsdorf (2020) 532 |
| 58. Hippocrates, The Sacred Disease, 18.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality, medical efforts towards Found in books: Wolfsdorf (2020) 532 |
| 59. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pamias (2017) 24 |
| 60. Lysias, Funeral Oration, 80 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, and the cult of the war dead •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 204, 262 |
61. Herodotus, Histories, 1.30.2, 1.32.6-1.32.8, 1.46-1.49, 1.65, 1.167, 2.44, 2.53, 2.123, 2.123.1, 3.131, 4.78-4.80, 4.94, 5.4, 5.67, 5.92 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality, of the gods •immortality, and mortality •immortality, contrasting modes of •immortality, cyclical •immortality, innate •philosophy, and immortality •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality, deathlessness •immortality, divinity •immortality, everlastingness •immortality, essential •souls, and immortality •immortality •immortality, medical efforts towards •immortality, of fame •immortality, poetic Found in books: Bednarek (2021) 19; Ebrey and Kraut (2022) 266; Eisenfeld (2022) 157, 160, 161; Ekroth (2013) 85, 86, 98, 127, 171, 220, 233, 239, 331; Janowitz (2002) 77; Long (2019) 8, 20, 65; Meister (2019) 4; Wolfsdorf (2020) 530 | 1.30.2. After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” 1.32.6. The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. 1.32.7. If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. 1.32.8. It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. 1.46. After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi , to Abae in Phocia, and to Dodona , while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. 1.47. And when he sent to test these shrines he gave the Lydians these instructions: they were to keep track of the time from the day they left Sardis , and on the hundredth day inquire of the oracles what Croesus, king of Lydia , son of Alyattes, was doing then; then they were to write down whatever the oracles answered and bring the reports back to him. ,Now none relate what answer was given by the rest of the oracles. But at Delphi , no sooner had the Lydians entered the hall to inquire of the god and asked the question with which they were entrusted, than the Pythian priestess uttered the following hexameter verses: , quote type="oracle" l met="dact" “I know the number of the grains of sand and the extent of the sea, /l l And understand the mute and hear the voiceless. /l l The smell has come to my senses of a strong-shelled tortoise /l l Boiling in a cauldron together with a lamb's flesh, /l l Under which is bronze and over which is bronze.” /l /quote 1.48. Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. ,For after sending his envoys to the oracles, he had thought up something which no conjecture could discover, and carried it out on the appointed day: namely, he had cut up a tortoise and a lamb, and then boiled them in a cauldron of bronze covered with a lid of the same. 1.49. Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. 1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta , the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 1.167. As for the crews of the disabled ships, the Carthaginians and Tyrrhenians drew lots for them, and of the Tyrrhenians the Agyllaioi were allotted by far the majority and these they led out and stoned to death. But afterwards, everything from Agylla that passed the place where the stoned Phocaeans lay, whether sheep or beasts of burden or men, became distorted and crippled and palsied. ,The Agyllaeans sent to Delphi , wanting to mend their offense; and the Pythian priestess told them to do what the people of Agylla do to this day: for they pay great honors to the Phocaeans, with religious rites and games and horse-races. ,Such was the end of this part of the Phocaeans. Those of them who fled to Rhegium set out from there and gained possession of that city in the Oenotrian country which is now called Hyele ; ,they founded this because they learned from a man of Posidonia that the Cyrnus whose establishment the Pythian priestess ordained was the hero, and not the island. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia , where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos , too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. 2.123.1. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. 3.131. Now this is how Democedes had come from Croton to live with Polycrates: he was oppressed by a harsh-tempered father at Croton ; since he could not stand him, he left him and went to Aegina . Within the first year after settling there, he excelled the rest of the physicians, although he had no equipment nor any medical implements. ,In his second year the Aeginetans paid him a talent to be their public physician; in the third year the Athenians hired him for a hundred minae, and Polycrates in the fourth year for two talents. Thus he came to Samos , and not least because of this man the physicians of Croton were well-respected [ ,for at this time the best physicians in Greek countries were those of Croton , and next to them those of Cyrene . About the same time the Argives had the name of being the best musicians]. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. 4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. 4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. 4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 5.4. As for the Getae, who claim to be immortal, I have already given an account of their practices. The Trausi, who in all else conform to the customs of other Thracians, do as I will show at the times of birth and death. ,When a child is born, the kinsmen sit around it and lament all the ills that it must endure from its birth onward, recounting all the sorrows of men. The dead, however, they bury with celebration and gladness, asserting that he is rid of so many ills and has achieved a state of complete blessedness. 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l l Which will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact" That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l l He himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” |
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| 62. Antisthenes, Fragments, 14, 163, 176, 178-180, 189, 193, 41, 181 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 356 |
63. Aristophanes, Peace, 1020 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 242| 1020. οὐδ' αἱματοῦται βωμός. ἀλλ' εἴσω φέρων | |
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64. Aristophanes, The Rich Man, 11, 407-409, 411-412, 410 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 531| 410. μὰ Δί' ἀλλ' ὅπερ πάλαι παρεσκευαζόμην | |
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65. Aristophanes, The Women Celebrating The Thesmophoria, 695 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 242| 695. καθαιματώσει βωμόν. ὦ τάλαιν' ἐγώ. | |
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| 66. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 27 |
| 67. Hippocrates, On The Surgery, 3.69 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality, medical efforts towards Found in books: Wolfsdorf (2020) 531 |
| 68. Gorgias of Leontini, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 281 |
| 69. Hellanicus of Lesbos, Fgrh I P. 104., None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •resurrection / immortality Found in books: Pamias (2017) 74 |
| 70. Isocrates, Antidosis, 250 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Oksanish (2019) 38 |
71. Euripides, Rhesus, 970-973 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bednarek (2021) 4, 43, 50, 53, 54, 59 | 973. Priest of great light and worshipped of the wise. |
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| 72. Euripides, Medea, 249-251, 248 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 67 |
| 73. Euripides, Ion, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 206 |
| 74. Sophocles, Ajax, 1167, 1166 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 132 |
| 75. Sophocles, Antigone, 360-363, 955-963, 965, 964 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bednarek (2021) 4, 43, 50, 53, 54, 58 |
| 76. Sophocles, Electra, 453-454 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 132 |
| 77. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eisenfeld (2022) 110 |
| 78. Sophocles, Oedipus At Colonus, 1544-1545, 1585, 287-288, 585, 607-609, 622, 787-788, 92-93, 621 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 5 |
79. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 530 | 311b. and I, to test Hippocrates’ grit, began examining him with a few questions. Tell me, Hippocrates, I said, in your present design of going to Protagoras and paying him money as a fee for his services to yourself, to whom do you consider you are resorting, and what is it that you are to become? Suppose, for example, you had taken it into your head to call on your namesake Hippocrates of Cos, the Asclepiad, and pay him money as your personal fee, and suppose someone asked you—Tell me, Hippocrates, in purposing to pay |
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80. Hebrew Bible, Nehemiah, 9.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 47| 9.15. "וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃", | 9.15. "and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them.", |
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81. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •socrates, on love and immortality in plato’s symposium •immortality, achieved •immortality, divinity •immortality, everlastingness •philosophy, and immortality Found in books: Long (2019) 44| 247d. προσδεήσονται· ἱκανὴ γὰρ ἔσται καὶ ἡ γενομένη τύχη τοῦτο πορίζειν—ἀλλʼ ἰωμένους καὶ πραΰνοντας ἀναμιμνῄσκειν αὐτοὺς ὅτι ὧν ηὔχοντο τὰ μέγιστα αὐτοῖς οἱ θεοὶ ἐπήκοοι γεγόνασιν. οὐ γὰρ ἀθανάτους σφίσι παῖδας ηὔχοντο γενέσθαι ἀλλʼ ἀγαθοὺς καὶ εὐκλεεῖς, ὧν ἔτυχον, μεγίστων ἀγαθῶν ὄντων· πάντα δὲ οὐ ῥᾴδιον θνητῷ ἀνδρὶ κατὰ νοῦν ἐν τῷ ἑαυτοῦ βίῳ ἐκβαίνειν. καὶ φέροντες μὲν ἀνδρείως τὰς συμφορὰς δόξουσι τῷ ὄντι ἀνδρείων παίδων πατέρες εἶναι | 247d. the present misfortune will provide grief in plenty. Rather should we mollify and assuage their sorrow by reminding them that in the greatest matters the gods have already hearkened unto their prayers. For they prayed not that their sons should become immortal, but valiant and renowned; and these, which are the greatest of boons, they obtained. But that all things should turn out thus according to his mind, in respect of his own life, is for a mortal man no easy matter. Moreover, by bearing their calamities thus bravely they will clearly show that they are in truth the fathers of brave son |
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82. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 164; Meister (2019) 7| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
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83. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 20| 81a. ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι | 81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also |
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84. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 48| 78e. ἱματίων ἢ ἄλλων ὡντινωνοῦν τοιούτων, ἢ ἴσων ἢ καλῶν ἢ πάντων τῶν ἐκείνοις ὁμωνύμων; ἆρα κατὰ ταὐτὰ ἔχει, ἢ πᾶν τοὐναντίον ἐκείνοις οὔτε αὐτὰ αὑτοῖς οὔτε ἀλλήλοις οὐδέποτε ὡς ἔπος εἰπεῖν οὐδαμῶς κατὰ ταὐτά; οὕτως αὖ, ἔφη ὁ Κέβης , ταῦτα: οὐδέποτε ὡσαύτως ἔχει. ΦΑΙΔ. | 78e. Socrates. But how about the many things, for example, men, or horses, or cloaks, or any other such things, which bear the same names as the absolute essences and are called beautiful or equal or the like? Are they always the same? Or are they, in direct opposition to the essences, constantly changing in themselves, unlike each other, and, so to speak, never the same? The latter, said Cebes; they are never the same. Phaedo. |
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85. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144| 251d. καὶ γέγηθεν· ὅταν δὲ χωρὶς γένηται καὶ αὐχμήσῃ, τὰ τῶν διεξόδων στόματα ᾗ τὸ πτερὸν ὁρμᾷ, συναυαινόμενα μύσαντα ἀποκλῄει τὴν βλάστην τοῦ πτεροῦ, ἡ δʼ ἐντὸς μετὰ τοῦ ἱμέρου ἀποκεκλῃμένη, πηδῶσα οἷον τὰ σφύζοντα, τῇ διεξόδῳ ἐγχρίει ἑκάστη τῇ καθʼ αὑτήν, ὥστε πᾶσα κεντουμένη κύκλῳ ἡ ψυχὴ οἰστρᾷ καὶ ὀδυνᾶται, μνήμην δʼ αὖ ἔχουσα τοῦ καλοῦ γέγηθεν. ἐκ δὲ ἀμφοτέρων μεμειγμένων ἀδημονεῖ τε τῇ ἀτοπίᾳ τοῦ πάθους καὶ ἀποροῦσα λυττᾷ, καὶ ἐμμανὴς | 251d. ceases from its pain and is filled with joy; but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, |
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86. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144| 200d. πλοῦτον κεκτημένος καὶ ὑγίειαν καὶ ἰσχὺν βούλει καὶ εἰς τὸν ἔπειτα χρόνον ταῦτα κεκτῆσθαι, ἐπεὶ ἐν τῷ γε νῦν παρόντι, εἴτε βούλει εἴτε μή, ἔχεις· σκόπει οὖν, ὅταν τοῦτο λέγῃς, ὅτι ἐπιθυμῶ τῶν παρόντων, εἰ ἄλλο τι λέγεις ἢ τόδε, ὅτι βούλομαι τὰ νῦν παρόντα καὶ εἰς τὸν ἔπειτα χρόνον παρεῖναι. ἄλλο τι ὁμολογοῖ ἄν; Συμφάναι ἔφη τὸν Ἀγάθωνα. | 200d. My good sir, riches you possess, and health and strength, which you would like to possess in the future also: for the time now present you have them whether you would or no. When you say, I desire these present things, we suggest you are merely saying I wish these things now present to be present also in the future. Would he not admit our point? To this Agathon assented. |
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| 87. Euripides, Hippolytus, 1438-1439, 1437 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 331 |
88. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022) 487| 31a. ΣΩ. νῦν δήπου, ὦ ἑταῖρε, οὗ μὲν γένους ἐστὶ καὶ τίνα ποτὲ δύναμιν κέκτηται, σχεδὸν ἐπιεικῶς ἡμῖν τὰ νῦν δεδήλωται. ΠΡΩ. πάνυ μὲν οὖν. ΣΩ. καὶ μὴν ἡδονῆς γε ὡσαύτως πάλαι τὸ γένος ἐφάνη. ΠΡΩ. καὶ μάλα. ΣΩ. μεμνώμεθα δὴ καὶ ταῦτα περὶ ἀμφοῖν, ὅτι νοῦς μὲν αἰτίας ἦν συγγενὴς καὶ τούτου σχεδὸν τοῦ γένους, ἡδονὴ δὲ ἄπειρός τε αὐτὴ καὶ τοῦ μήτε ἀρχὴν μήτε μέσα μήτε τέλος ἐν αὑτῷ ἀφʼ ἑαυτοῦ ἔχοντος μηδὲ ἕξοντός ποτε γένους. | 31a. and what power it possesses. Pro. Certainly. Soc. And likewise the class of pleasure was made clear some time ago. Pro. Yes, it was. Soc. Let us, then, remember concerning both of them that mind was akin to cause and belonged more or less to that class, and that pleasure was itself infinite and belonged to the class which, in and by itself, has not and never will have either beginning or middle or end. |
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89. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: King (2006) 232; Long (2019) 55| 70e. εἰς τὸ μεταξὺ τῶν τε φρενῶν καὶ τοῦ πρὸς τὸν ὀμφαλὸν ὅρου κατῴκισαν, οἷον φάτνην ἐν ἅπαντι τούτῳ τῷ τόπῳ τῇ τοῦ σώματος τροφῇ τεκτηνάμενοι· καὶ κατέδησαν δὴ τὸ τοιοῦτον ἐνταῦθα ὡς θρέμμα ἄγριον, τρέφειν δὲ συνημμένον ἀναγκαῖον, εἴπερ τι μέλλοι ποτὲ θνητὸν ἔσεσθαι γένος. ΤΙ. ἵνʼ οὖν ἀεὶ νεμόμενον πρὸς φάτνῃ καὶ ὅτι πορρωτάτω τοῦ βουλευομένου κατοικοῦν, θόρυβον καὶ βοὴν ὡς ἐλαχίστην παρέχον, | 70e. at the navel, fashioning as it were a manger in all this region for the feeding of the body; and there they tied up this part of the Soul, as though it were a creature which, though savage, they must necessarily keep joined to the rest and feed, if the mortal stock were to exist at all. Tim. In order, then, that this part, feeding thus at its manger and housed as far away as possible from the counselling part, and creating the least possible turmoil and din, should allow the Supreme part to take counsel in peace |
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| 90. Euripides, Trojan Women, 1240, 1242-1245, 1248-1250, 1291-1292, 356-367, 448-449, 884-888, 1323 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci (2016) 80, 81 |
91. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 39| 561d. τοτὲ δʼ αὖ γυμναζόμενος, ἔστιν δʼ ὅτε ἀργῶν καὶ πάντων ἀμελῶν, τοτὲ δʼ ὡς ἐν φιλοσοφίᾳ διατρίβων. πολλάκις δὲ πολιτεύεται, καὶ ἀναπηδῶν ὅτι ἂν τύχῃ λέγει τε καὶ πράττει· κἄν ποτέ τινας πολεμικοὺς ζηλώσῃ, ταύτῃ φέρεται, ἢ χρηματιστικούς, ἐπὶ τοῦτʼ αὖ. καὶ οὔτε τις τάξις οὔτε ἀνάγκη ἔπεστιν αὐτοῦ τῷ βίῳ, ἀλλʼ ἡδύν τε δὴ καὶ ἐλευθέριον καὶ μακάριον καλῶν τὸν βίον τοῦτον χρῆται αὐτῷ διὰ παντός. | 561d. and at one time exercising his body, and sometimes idling and neglecting all things, and at another time seeming to occupy himself with philosophy. And frequently he goes in for politics and bounces up and says and does whatever enters his head. And if military men excite his emulation, thither he rushes, and if moneyed men, to that he turns, and there is no order or compulsion in his existence, but he calls this life of his the life of pleasure and freedom and happiness and |
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| 92. Antimachus, Fragments, 162 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Bednarek (2021) 56 |
| 93. Xenophon, Constitution of The Spartans, 16-19, 15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 206 |
94. Xenophon, Memoirs, 1.2.54, 1.6.10, 3.11.15-3.11.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality, medical efforts towards •immortality, •soul, immortality of Found in books: Harte (2017) 110; Wilson (2010) 106; Wolfsdorf (2020) 531| 1.2.54. ἔλεγε δʼ ὅτι καὶ ζῶν ἕκαστος ἑαυτοῦ, ὃ πάντων μάλιστα φιλεῖ, τοῦ σώματος ὅ τι ἂν ἀχρεῖον ᾖ καὶ ἀνωφελές, αὐτός τε ἀφαιρεῖ καὶ ἄλλῳ παρέχει. αὐτοί τέ γε αὑτῶν ὄνυχάς τε καὶ τρίχας καὶ τύλους ἀφαιροῦσι καὶ τοῖς ἰατροῖς παρέχουσι μετὰ πόνων τε καὶ ἀλγηδόνων καὶ ἀποτέμνειν καὶ ἀποκάειν, καὶ τούτων χάριν οἴονται δεῖν αὐτοῖς καὶ μισθὸν τίνειν· καὶ τὸ σίαλον ἐκ τοῦ στόματος ἀποπτύουσιν ὡς δύνανται πορρωτάτω, διότι ὠφελεῖ μὲν οὐδὲν αὐτοὺς ἐνόν, βλάπτει δὲ πολὺ μᾶλλον. 1.6.10. ἔοικας, ὦ Ἀντιφῶν, τὴν εὐδαιμονίαν οἰομένῳ τρυφὴν καὶ πολυτέλειαν εἶναι· ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι, τὸ δʼ ὡς ἐλαχίστων ἐγγυτάτω τοῦ θείου, καὶ τὸ μὲν θεῖον κράτιστον, τὸ δʼ ἐγγυτάτω τοῦ θείου ἐγγυτάτω τοῦ κρατίστου. 3.11.15. καὶ ἡ Θεοδότη, τί οὖν οὐ σύ μοι, ἔφη, ὦ Σώκρατες, ἐγένου συνθηρατὴς τῶν φίλων; ἐάν γε νὴ Δίʼ, ἔφη, πείθῃς με σύ. πῶς οὖν ἄν, ἔφη, πείσαιμί σε; ζητήσεις, ἔφη, τοῦτο αὐτὴ καὶ μηχανήσει, ἐάν τί μου δέῃ. 3.11.16. εἴσιθι τοίνυν, ἔφη, θαμινά. καὶ ὁ Σωκράτης ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην, ἀλλʼ, ὦ Θεοδότη, ἔφη, οὐ πάνυ μοι ῥᾴδιόν ἐστι σχολάσαι· καὶ γὰρ ἴδια πράγματα πολλὰ καὶ δημόσια παρέχει μοι ἀσχολίαν· εἰσὶ δὲ καὶ φίλαι μοι, αἳ οὔτε ἡμέρας οὔτε νυκτὸς ἀφʼ αὑτῶν ἐάσουσί με ἀπιέναι, φίλτρα τε μανθάνουσαι παρʼ ἐμοῦ καὶ ἐπῳδάς. 3.11.17. ἐπίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες; ἀλλὰ διὰ τί οἴει, ἔφη, Ἀπολλόδωρόν τε τόνδε καὶ Ἀντισθένη οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέβητα καὶ Σιμίαν Θήβηθεν παραγίγνεσθαι; εὖ ἴσθι ὅτι ταῦτα οὐκ ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί. 3.11.18. χρῆσον τοίνυν μοι, ἔφη, τὴν ἴυγγα, ἵνα ἐπὶ σοὶ πρῶτον ἕλκω αὐτήν. ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ αὐτὸς ἕλκεσθαι πρὸς σὲ βούλομαι, ἀλλὰ σὲ πρὸς ἐμὲ πορεύεσθαι. ἀλλὰ πορεύσομαι, ἔφη· μόνον ὑποδέχου. ἀλλʼ ὑποδέξομαί σε, ἔφη, ἂν μή τις φιλωτέρα σου ἔνδον ᾖ. | 1.2.54. Moreover, a man’s dearest friend is himself: yet, even in his lifetime he removes or lets another remove from his body whatever is useless and unprofitable. He removes his own nails, hair, corns: he lets the surgeon cut and cauterize him, and, aches and pains notwithstanding, feels bound to thank and fee him for it. He spits out the saliva from his mouth as far away as he can, because to retain it doesn’t help him, but harms him rather. 1.6.10. You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; Cyropaedia VIII. iii. 40. to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme. 3.11.15. Then, Socrates , exclaimed Theodoté, why don’t you become my partner in the pursuit of friends? By all means — if you persuade me. And how am I to persuade you? That you will find out and contrive for yourself, if you want my help. Come and see me often, then. 3.11.16. Ah! said Socrates , making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells. 3.11.17. Indeed! do you understand these things too, Socrates ? Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes ? I assure you these things don’t happen without the help of many potions and spells and magic wheels. 3.11.18. Do lend me your wheel, that I may turn it first to draw you. But of course I don’t want to be drawn to you: I want you to come to me. Oh, I’ll come: only mind you welcome me. Oh, you shall be welcome — unless there’s a dearer girl with me! |
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| 95. Xenophon, On Hunting, 1, 1.3-1.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 530 |
| 96. Euripides, Alcestis, 121-127, 129-130, 3-5, 986-990, 128 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pamias (2017) 25; Wolfsdorf (2020) 532 |
97. Thucydides, The History of The Peloponnesian War, 2.34-2.46, 2.42.1, 3.58 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, and the cult of the war dead •immortality,, contrast with mortality and relation to ritual practices •immortality, through renown Found in books: Ekroth (2013) 204, 262; Wolfsdorf (2020) 281| 2.42.1. ‘δι’ ὃ δὴ καὶ ἐμήκυνα τὰ περὶ τῆς πόλεως, διδασκαλίαν τε ποιούμενος μὴ περὶ ἴσου ἡμῖν εἶναι τὸν ἀγῶνα καὶ οἷς τῶνδε μηδὲν ὑπάρχει ὁμοίως, καὶ τὴν εὐλογίαν ἅμα ἐφ’ οἷς νῦν λέγω φανερὰν σημείοις καθιστάς. | 2.42.1. Indeed if I have dwelt at some length upon the character of our country, it has been to show that our stake in the struggle is not the same as theirs who have no such blessings to lose, and also that the panegyric of the men over whom I am now speaking might be by definite proofs established. |
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| 98. Antisthenes, Fragments, 14, 163, 176, 179-181, 189, 193, 41, 178 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 356 |
| 99. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 166 |
100. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, and immortality Found in books: Long (2019) 65 | 156d. Then I, on hearing his approval, regained my courage; and little by little I began to muster up my confidence again, and my spirit began to rekindle. So I said,—Such, then, Charmides, is the nature of this charm. I learnt it on campaign over there, from one of the Thracian physicians of Zalmoxis, who are said even to make one immortal. This Thracian said that the Greeks were right in advising as I told you just now: but Zalmoxis, he said, |
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101. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 127| 54c. ἐὰν ἀπίῃς, οὐχ ὑφʼ ἡμῶν τῶν νόμων ἀλλὰ ὑπʼ ἀνθρώπων· ἐὰν δὲ ἐξέλθῃς οὕτως αἰσχρῶς ἀνταδικήσας τε καὶ ἀντικακουργήσας, τὰς σαυτοῦ ὁμολογίας τε καὶ συνθήκας τὰς πρὸς ἡμᾶς παραβὰς καὶ κακὰ ἐργασάμενος τούτους οὓς ἥκιστα ἔδει, σαυτόν τε καὶ φίλους καὶ πατρίδα καὶ ἡμᾶς, ἡμεῖς τέ σοι χαλεπανοῦμεν ζῶντι, καὶ ἐκεῖ οἱ ἡμέτεροι ἀδελφοὶ οἱ ἐν Ἅιδου νόμοι οὐκ εὐμενῶς σε ὑποδέξονται, εἰδότες ὅτι καὶ ἡμᾶς ἐπεχείρησας ἀπολέσαι τὸ σὸν μέρος. ἀλλὰ μή σε | |
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102. Hebrew Bible, Ecclesiastes, 3.18-3.22, 4.1-4.3, 12.6-12.8, 18.30 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •mortality/immortality •immortality •immortality, immortalitas Found in books: Garcia (2021) 125; Karfíková (2012) 234; Levison (2009) 21; Vinzent (2013) 31| 3.18. "אָמַרְתִּי אֲנִי בְּלִבִּי עַל־דִּבְרַת בְּנֵי הָאָדָם לְבָרָם הָאֱלֹהִים וְלִרְאוֹת שְׁהֶם־בְּהֵמָה הֵמָּה לָהֶם׃", 3.19. "כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃", 3.21. "מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃", 3.22. "וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃", 4.1. "כִּי אִם־יִפֹּלוּ הָאֶחָד יָקִים אֶת־חֲבֵרוֹ וְאִילוֹ הָאֶחָד שֶׁיִּפּוֹל וְאֵין שֵׁנִי לַהֲקִימוֹ׃", 4.1. "וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת־כָּל־הָעֲשֻׁקִים אֲשֶׁר נַעֲשִׂים תַּחַת הַשָּׁמֶשׁ וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם׃", 4.2. "וְשַׁבֵּחַ אֲנִי אֶת־הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן־הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה׃", 4.3. "וְטוֹב מִשְּׁנֵיהֶם אֵת אֲשֶׁר־עֲדֶן לֹא הָיָה אֲשֶׁר לֹא־רָאָה אֶת־הַמַּעֲשֶׂה הָרָע אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ׃", 12.6. "עַד אֲשֶׁר לֹא־ירחק [יֵרָתֵק] חֶבֶל הַכֶּסֶף וְתָרֻץ גֻּלַּת הַזָּהָב וְתִשָּׁבֶר כַּד עַל־הַמַּבּוּעַ וְנָרֹץ הַגַּלְגַּל אֶל־הַבּוֹר׃", 12.7. "וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹהִים אֲשֶׁר נְתָנָהּ׃", 12.8. "הֲבֵל הֲבָלִים אָמַר הַקּוֹהֶלֶת הַכֹּל הָבֶל׃", | 3.18. "I said in my heart: ‘It is because of the sons of men, that God may sift them, and that they may see that they themselves are but as beasts.’", 3.19. "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity.", 3.20. "All go unto one place; all are of the dust, and all return to dust.", 3.21. "Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?", 3.22. "Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?", 4.1. "But I returned and considered all the oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter.", 4.2. "Wherefore I praised the dead that are already dead more than the living that are yet alive;", 4.3. "but better than they both is he that hath not yet been, who hath not seen the evil work that is done under the sun.", 12.6. "Before the silver cord is snapped asunder, and the golden bowl is shattered, And the pitcher is broken at the fountain, and the wheel falleth shattered, into the pit;", 12.7. "And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.", 12.8. "Vanity of vanities, saith Koheleth; all is vanity.", |
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103. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 36 | 289a. to turn the rocks into gold would our knowledge be of any worth. For unless we know how to use the gold, we found no advantage in it. Do you not remember? I asked. |
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104. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •socrates, on love and immortality in plato’s phaedrus •immortality, essential •immortality, everlastingness •immortality, motion •souls, and immortality Found in books: Long (2019) 49| 533d. ὅ μοι δοκεῖ τοῦτο εἶναι. ἔστι γὰρ τοῦτο τέχνη μὲν οὐκ ὂν παρὰ σοὶ περὶ Ὁμήρου εὖ λέγειν, ὃ νυνδὴ ἔλεγον, θεία δὲ δύναμις ἥ σε κινεῖ, ὥσπερ ἐν τῇ λίθῳ ἣν Εὐριπίδης μὲν Μαγνῆτιν ὠνόμασεν, οἱ δὲ πολλοὶ Ἡρακλείαν. καὶ γὰρ αὕτη ἡ λίθος οὐ μόνον αὐτοὺς τοὺς δακτυλίους ἄγει τοὺς σιδηροῦς, ἀλλὰ καὶ δύναμιν ἐντίθησι τοῖς δακτυλίοις ὥστʼ αὖ δύνασθαι ταὐτὸν τοῦτο ποιεῖν ὅπερ ἡ λίθος, ἄλλους | 533d. what I take it to mean. For, as I was saying just now, this is not an art in you, whereby you speak well on Homer, but a divine power, which moves you like that in the stone which Euripides named a magnet, but most people call Heraclea stone. For this stone not only attracts iron rings, but also imparts to them a power whereby they in turn are able to do the very same thing as the stone, |
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105. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 50| 894b. λαβεῖν μετʼ ἀριθμοῦ, πλήν γε, ὦ φίλοι, δυοῖν; ΚΛ. ποίαιν δή; ΑΘ. σχεδόν, ὠγαθέ, ἐκείναιν ὧν ἕνεκα πᾶσα ἡμῖν ἐστιν ἡ σκέψις τὰ νῦν. ΚΛ. λέγε σαφέστερον. ΑΘ. ψυχῆς ἦν ἕνεκά που; ΚΛ. πάνυ μὲν οὖν. ΑΘ. ἔστω τοίνυν ἡ μὲν ἕτερα δυναμένη κινεῖν κίνησις, ἑαυτὴν δὲ ἀδυνατοῦσα, ἀεὶ μία τις, ἡ δὲ αὑτήν τʼ ἀεὶ καὶ ἕτερα δυναμένη κατά τε συγκρίσεις ἔν τε διακρίσεσιν αὔξαις τε καὶ τῷ ἐναντίῳ καὶ γενέσεσι καὶ φθοραῖς ἄλλη μία τις | 894b. ave only two? Clin. What two? Ath. Those, my good sir, for the sake of which, one may say, the whole of our present enquiry was undertaken. Clin. Explain more clearly. Ath. It was undertaken, was it not, for the sake of soul? Clin. Certainly. Ath. As one of the two let us count that motion which is always able to move other things, but unable to move itself; and that motion which always is able to move both itself and other things,—by way of combination and separation, of increase and decrease, of generation and corruption,—let us count as another separate unit |
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106. Euripides, Electra, 428-429, 427 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 531| 427. σκοπῶ τὰ χρήμαθ' ὡς ἔχει μέγα σθένος, | |
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| 107. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 540 |
| 108. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 331 |
| 109. Euripides, Children of Heracles, 740-745 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pamias (2017) 34 |
110. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 31| 525c. οἳ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδέν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ ἐν Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα. | 525c. for in no other way can there be riddance of iniquity. But of those who have done extreme wrong and, as a result of such crimes, have become incurable, of those are the examples made; no longer are they profited at all themselves, since they are incurable, but others are profited who behold them undergoing for their transgressions the greatest, sharpest, and most fearful sufferings evermore, actually hung up as examples there in the infernal dungeon, a spectacle and a lesson to such of the wrongdoer |
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| 111. Hyperides, Epitaphius, 21, 27, 29-30, 28 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 262 |
| 112. Clearchus of Soli, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: de Jáuregui et al. (2011) 242 |
| 113. Clearchus Comicus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: de Jáuregui et al. (2011) 242 |
| 114. Callimachus, Hymn To Jove Or Zeus, 1, 16-54, 61-67, 79, 8, 82, 84-86, 9, 83 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko (2022) 190 |
115. Septuagint, Tobit, 3.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Garcia (2021) 132 | 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me." |
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116. Lycophron, Alexandra, 178 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •resurrection / immortality Found in books: Pamias (2017) 74| 178. ἀφʼ ἑπτὰ παίδων φεψάλῳ σποδουμένων | |
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| 117. Callimachus, Iambi, 12-13, 2, 6, 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko (2022) 182, 188, 189, 190, 191, 192 |
| 118. Asclepiades Arius, Fragments, 4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
| 119. Timaeus of Tauromenium, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality, in cult Found in books: Meister (2019) 105 |
| 120. Theocritus, Idylls, 18.1-18.8, 18.39-18.48 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko (2022) 226, 227; Meister (2019) 51 |
| 121. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 85 |
| 122. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 66 |
| 123. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 9 |
| 124. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •socrates, on love and immortality in plato’s symposium •immortality, achieved Found in books: Long (2019) 40 |
| 125. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 9 |
| 126. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 334 |
| 127. Asclepiades Tragilensis, Fragments, 4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
| 128. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 331, 332 |
| 129. Aristotle, Sense And Sensibilia, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Ebrey and Kraut (2022) 266 |
| 130. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 131. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 9 |
| 132. Aristotle, Great Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 105 |
| 133. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 9 |
| 134. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Frede and Laks (2001) 9 |
| 135. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortality Found in books: Frede and Laks (2001) 9 |
| 136. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 137. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017) 93 |
138. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Putthoff (2016) 205 | 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" |
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| 139. Ennius, Annales, 199-200 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Čulík-Baird (2022) 33 |
| 140. Chrysippus, Fragments, 2.111 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality Found in books: Despotis and Lohr (2022) 214 |
| 141. Antisthenes of Rhodes, Fragments, 14, 163, 176, 178-180, 189, 193, 41, 181 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 356 |
| 142. Plautus, Pseudolus, 1257 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 10 |
| 143. Plautus, Persa, 99-100 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 10 |
| 144. Plautus, Mercator, 604, 603 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 10 |
| 145. Plautus, Curculio, 168, 167 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 10 |
146. Apollonius of Rhodes, Argonautica, 1.512-1.515, 1.915-1.921, 4.1638-4.1693 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •immortality •resurrection / immortality Found in books: Pamias (2017) 148; de Jáuregui et al. (2011) 328| 1.512. ἦ, καὶ ὁ μὲν φόρμιγγα σὺν ἀμβροσίῃ σχέθεν αὐδῇ. 1.513. τοὶ δʼ ἄμοτον λήξαντος ἔτι προύχοντο κάρηνα 1.514. πάντες ὁμῶς ὀρθοῖσιν ἐπʼ οὔασιν ἠρεμέοντες 1.515. κηληθμῷ· τοῖόν σφιν ἐνέλλιπε θέλκτρον ἀοιδῆς. 1.915. ἑσπέριοι δʼ Ὀρφῆος ἐφημοσύνῃσιν ἔκελσαν 1.916. νῆσον ἐς Ἠλέκτρης Ἀτλαντίδος, ὄφρα δαέντες 1.917. ἀρρήτους ἀγανῇσι τελεσφορίῃσι θέμιστας 1.918. σωότεροι κρυόεσσαν ὑπεὶρ ἅλα ναυτίλλοιντο. 1.919. τῶν μὲν ἔτʼ οὐ προτέρω μυθήσομαι· ἀλλὰ καὶ αὐτὴ 1.920. νῆσος ὁμῶς κεχάροιτο καὶ οἳ λάχον ὄργια κεῖνα 1.921. δαίμονες ἐνναέται, τὰ μὲν οὐ θέμις ἄμμιν ἀείδειν. 4.1638. τοὺς δὲ Τάλως χάλκειος, ἀπὸ στιβαροῦ σκοπέλοιο 4.1639. ῥηγνύμενος πέτρας, εἶργε χθονὶ πείσματʼ ἀνάψαι, 4.1640. Δικταίην ὅρμοιο κατερχομένους ἐπιωγήν· 4.1641. τὸν μὲν χαλκείης μελιηγενέων ἀνθρώπων 4.1642. ῥίζης λοιπὸν ἐοντα μετʼ ἀνδράσιν ἡμιθέοισιν 4.1643. Εὐρώπῃ Κρονίδης νήσου πόρεν ἔμμεναι σὖρον, 4.1644. τρὶς περὶ χαλκείοις Κρήτην ποσὶ δινεύοντα. 4.1645. ἀλλʼ ἤτοι τὸ μὲν ἄλλο δέμας καὶ γυῖα τέτυκτο 4.1646. χάλκεος ἠδʼ ἄρρηκτος· ὑπαὶ δέ οἱ ἔσκε τένοντος 4.1647. σύριγξ αἱματόεσσα κατὰ σφυρόν· αὐτὰρ ὅ τʼ ἦγχε 4.1648. λεπτὸς ὑμὴν ζωῆς ἔχε πείρατα καὶ θανάτοιο. 4.1649. οἱ δέ, δύῃ μάλα περ δεδμημένοι, αἶψʼ ἀπὸ χέρσου 4.1650. νῆα περιδδείσαντες ἀνακρούεσκον ἐρετμοῖς. 4.1651. καί νύ κʼ ἐπισμυγερῶς Κρήτης ἑκὰς ἠέρθησαν, 4.1652. ἀμφότερον δίψῃ τε καὶ ἄλγεσι μοχθίζοντες, 4.1653. εἰ μή σφιν Μήδεια λιαζομένοις ἀγόρευσεν· 4.1654. ‘κέκλυτέ μευ. μούνη γὰρ ὀίομαι ὔμμι δαμάσσειν 4.1655. ἄνδρα τόν, ὅστις ὅδʼ ἐστί, καὶ εἰ παγχάλκεον ἴσχει 4.1656. ὃν δέμας, ὁππότε μή οἱ ἐπʼ ἀκάματος πέλοι αἰών. 4.1657. ἀλλʼ ἔχετʼ αὐτοῦ νῆα θελήμονες ἐκτὸς ἐρωῆς 4.1658. πετράων, εἵως κεν ἐμοὶ εἴξειε δαμῆναι.’ 4.1659. ὧς ἄρʼ ἔφη· καὶ τοὶ μὲν ὑπὲκ βελέων ἐρύσαντο 4.1660. νῆʼ ἐπʼ ἐρετμοῖσιν, δεδοκημένοι ἥντινα ῥέξει 4.1661. μῆτιν ἀνωίστως· ἡ δὲ πτύχα πορφυρέοιο 4.1662. προσχομένη πέπλοιο παρειάων ἑκάτερθεν 4.1663. βήσατʼ ἐπʼ ἰκριόφιν· χειρὸς δέ ἑ χειρὶ μεμαρπὼς 4.1664. Αἰσονίδης ἐκόμιζε διὰ κληῖδας ἰοῦσαν. 4.1665. ἔνθα δʼ ἀοιδῇσιν μειλίσσετο, μέλπε δὲ Κῆρας 4.1666. θυμοβόρους, Ἀίδαο θοὰς κύνας, αἳ περὶ πᾶσαν 4.1667. ἠέρα δινεύουσαι ἐπὶ ζωοῖσιν ἄγονται. 4.1668. τὰς γουναζομένη τρὶς μὲν παρεκέκλετʼ ἀοιδαῖς, 4.1669. τρὶς δὲ λιταῖς· θεμένη δὲ κακὸν νόον, ἐχθοδοποῖσιν 4.1670. ὄμμασι χαλκείοιο Τάλω ἐμέγηρεν ὀπωπάς· 4.1671. λευγαλέον δʼ ἐπί οἱ πρῖεν χόλον, ἐκ δʼ ἀίδηλα 4.1672. δείκηλα προΐαλλεν, ἐπιζάφελον κοτέουσα. 4.1673. Ζεῦ πάτερ, ἦ μέγα δή μοι ἐνὶ φρεσὶ θάμβος ἄηται, 4.1674. εἰ δὴ μὴ νούσοισι τυπῇσί τε μοῦνον ὄλεθρος 4.1675. ἀντιάει, καὶ δή τις ἀπόπροθεν ἄμμε χαλέπτει. 4.1676. ὧς ὅγε χάλκειός περ ἐὼν ὑπόειξε δαμῆναι 4.1677. Μηδείης βρίμῃ πολυφαρμάκου. ἂν δὲ βαρείας 4.1678. ὀχλίζων λάιγγας, ἐρυκέμεν ὅρμον ἱκέσθαι. 4.1679. πετραίῳ στόνυχι χρίμψε σφυρόν· ἐκ δέ οἱ ἰχὼρ 4.1680. τηκομένῳ ἴκελος μολίβῳ ῥέεν· οὐδʼ ἔτι δηρὸν 4.1681. εἱστήκει προβλῆτος ἐπεμβεβαὼς σκοπέλοιο. 4.1682. ἀλλʼ ὥς τίς τʼ ἐν ὄρεσσι πελωρίη ὑψόθι πεύκη, 4.1683. τήν τε θοοῖς πελέκεσσιν ἔθʼ ἡμιπλῆγα λιπόντες 4.1684. ὑλοτόμοι δρυμοῖο κατήλυθον· ἡ δʼ ὑπὸ νυκτὶ 4.1685. ῥιπῇσιν μὲν πρῶτα τινάσσεται, ὕστερον αὖτε 4.1686. πρυμνόθεν ἐξαγεῖσα κατήριπεν· ὧς ὅγε ποσσὶν 4.1687. ἀκαμάτοις τείως μὲν ἐπισταδὸν ᾐωρεῖτο, 4.1688. ὕστερον αὖτʼ ἀμενηνὸς ἀπείρονι κάππεσε δούπῳ. 4.1689. κεῖνο μὲν οὖν Κρήτῃ ἐνὶ δὴ κνέφας ηὐλίζοντο 4.1690. ἥρωες· μετὰ δʼ οἵγε νέον φαέθουσαν ἐς ἠῶ 4.1691. ἱρὸν Ἀθηναίης Μινωίδος ἱδρύσαντο, 4.1692. ὕδωρ τʼ εἰσαφύσαντο καὶ εἰσέβαν, ὥς κεν ἐρετμοῖς 4.1693. παμπρώτιστα βάλοιεν ὑπὲρ Σαλμωνίδος ἄκρης. | |
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| 147. Plautus, Poenulus, 275-278 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 10 |
148. Anon., Testament of Gad, 7.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 118 | 7.2. And if he be further exalted, be not envious of him, remembering that all flesh shall die; and offer praise to God, who giveth things good and profitable to all men. |
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| 149. Anon., Testament of Levi, 18 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 78 |
150. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Garcia (2021) 66; Graham (2022) 126 | 17.7. He filled them with knowledge and understanding,and showed them good and evil. |
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151. Terence, Andria, 959, 961, 960 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 10, 14| 960. Ego Deorum vitam propterea sempiternam esse arbitror | |
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152. Terence, The Eunuch, 13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 572| 13. Aut unde in patrium monumentum pervenerit. | |
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| 153. Dead Sea Scrolls, Community Rule, 1.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mortality/immortality Found in books: Levison (2009) 312 |
154. Anon., Testament of Naphtali, 2.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 132 | 2.2. For as the potter knoweth the vessel, how much it is to contain, and bringeth clay accordingly, so also doth the Lord make the body after the likeness of the spirit, and according to the capacity of the body doth He implant the spirit. |
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| 155. Dead Sea Scrolls, Pesher On The Periods 4Q180, 3129 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •immortality, and isis •isis, and immortality Found in books: Griffiths (1975) 307 |
156. Hebrew Bible, Daniel, 7.9, 7.10, 12.1-4.13, 12.2, 12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Putthoff (2016) 205| 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", | 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", |
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| 157. Asclepiades Myrleanus, Fragments, 4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
158. Terence, Hecyra, 843 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 10| 843. Vide, mi Parmeno, etiam sodes ut mihi haec certa et clara attuleris, | |
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| 159. Philodemus of Gadara, De Pietate \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 175 |
160. Septuagint, Wisdom of Solomon, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Putthoff (2016) 47 | 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. |
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| 161. Philodemus of Gadara, De Morte \ , 14.2-14.10, 20.3-20.14, 22.9-22.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, desire for Found in books: Long (2019) 142 |
| 162. Philodemus, (Pars I) \ On Piety, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Pamias (2017) 23 |
163. Septuagint, 2 Maccabees, 6.30, 7.9, 7.37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality Found in books: Garcia (2021) 105, 132 | 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' |
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| 164. Dead Sea Scrolls, Hodayot, 7.30, 20.7-22.42 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 163 |
| 165. Dead Sea Scrolls, Hodayot, 7.30, 9.21, 18.3, 18.4, 18.5, 18.6, 18.7, 20.7-22.42 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009) 204 |
166. Anon., Jubilees, 1.29, 23.20-23.22, 23.30-23.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Grabbe (2010) 94; Graham (2022) 42; Stuckenbruck (2007) 524 | 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 23.20. and the greater part of his days are pain and sorrow and tribulation, and there is no peace: 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, 23.22. illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains." 23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince, |
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| 167. Cicero, Pro Sestio, 115, 50 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walters (2020) 98 |
| 168. Musaeus, Fragments, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •resurrection / immortality Found in books: Pamias (2017) 154 |
| 169. Cicero, Academica, 2.119 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality Found in books: Long (2006) 125 |
| 170. Cicero, On Friendship, 47 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, of the gods Found in books: Meister (2019) 2 |
171. Cicero, On Divination, 1.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, achieved •immortality, deathlessness •immortality, divinity •souls, and immortality Found in books: Long (2019) 83| 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. | 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. |
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172. Cicero, Tusculan Disputations, 1.15.34, 1.18-1.25, 1.34, 1.36-1.43, 1.53-1.54, 1.65-1.66, 1.72-1.73, 1.76, 1.78, 1.114, 4.35, 4.83, 5.68-5.72 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality •immortality, divinity •souls, and immortality •plato, the soul, immortality •plato, vicarious immortality through children •procreation, for vicarious immortality •immortality of soul •res publica, immortality of Found in books: Despotis and Lohr (2022) 193; Dürr (2022) 166; Long (2019) 107, 109; Oksanish (2019) 40; Pandey (2018) 53; Sorabji (2000) 249; Walters (2020) 97; Čulík-Baird (2022) 36, 219| 1.18. Mors igitur ipsa, quae videtur notissima res esse, quid sit, primum est videndum. sunt enim qui discessum animi a corpore putent putent s ( cf. censeant) putant X (varietatem modorum def. Gaffiot, Le subjonc- tif de subordination Paris 1906 p. 52) esse mortem; sunt qui nullum censeant fieri discessum, sed una animum et corpus occidere, animumque in corpore extingui. qui discedere animum censent, cessent V 1 alii statim dissipari, alii diu permanere, alii semper. quid sit porro ipse animus aut ubi aut unde, magna dissensio est. aliis cor ipsum animus aut ubi... 227.1 animus in mg. G 1 aut unde... dicuntur Non. 66,5 videtur, ex quo excordes, vecordes vec. HM vaec. VG 1 (sed a 1 )R 1 ( sed a 1? ) Nonii codd. pr. F H vęc. K concordesque vecordes excordes concordes H signis transponendi non satis dilucidis additis dicuntur quid igitur sit animus... est. nam animus ab ani- ma dictus est (227, 12). aliis ... 227, 2 dicuntur H et Nasica ille prudens bis consul Corculum et egregie cordatus homo, catus Aelius Sextus . Ennius ann. 331 Empedocles animum esse censet cordi suffusum sanguinem; aliis pars quaedam cerebri visa est animi animi om. K 1, post princip. add. c principatum tenere; aliis nec cor ipsum placet nec cerebri quandam partem esse animum, 1.19. sed alii in corde, alii in cerebro dixerunt animi esse sedem et locum; animum autem alii animam, ut fere nostri— declarat nomen: ut fere nostri declarant nomen. nam W corr. Dav. declarant nomina Sey. nam et agere animam et efflare dicimus et animosos et bene animatos et ex animi sententia; ipse autem animus ab anima dictus est—; Zenoni Zeno fr. 134. Stoico animus ignis videtur. sed haec quidem quae dixi, cor, cerebrum, animam, ignem volgo, reliqua fere singuli. ut multo multo Bentl. multi cf. Lact. inst. 7, 13, 9 opif. 16, 13 ante veteres, proxime autem Aristoxenus, musicus idemque philosophus, ipsius corporis intentionem quandam, velut in cantu et fidibus quae a(rmoni/a armonia W cf. I 24.41 dicitur: sic ex corporis totius natura et figura varios motus cieri tamquam in cantu sonos. 1.20. hic ab artificio suo non recessit et tamen dixit aliquid, quod ipsum quale esset erat multo ante et dictum et explanatum a Platone. Xenocrates Xen. fr. 67 animi figuram et quasi corpus negavit esse ullum, ull in r. V c ullum s numerum verum X cf. ac. 2,124 dixit esse, cuius vis, ut iam ante Pythagorae visum erat, in natura maxuma esset. eius doctor Plato triplicem finxit animum, animam X ( sed u supra a V 1? ) cuius principatum, id est rationem, in capite sicut in arce posuit, et duas partes parere separare X in parere corr. V c (e priore loco iterum ss. V 3 ) voluit, iram et cupiditatem, quas quas-cupiditatem om. H locis disclusit: disclusit om. X add. V 2 R rec s (suis add. s ) cf. I,80 Pr. 32 iram in pectore, cupiditatem supter subter RHK 1 ( l sup ss. K 2 ) collocavit V 2 praecordia locavit. Plato ... 228, 2 locavit H 1.21. Dicaearchus dice archus KRV dicaearc us | G 1 autem in eo sermone, quem Corinthi chorinthi GK habitum tribus libris exponit, doctorum dictorum X, corr. in KV hominum disputantium primo libro multos loquentes facit; duobus Pherecratem pherecraten G pthiotam X (pth. G phiot. K) quendam Phthiotam senem, quem ait a Deucalione ortum, disserentem inducit nihil esse omnino animum, animum omnino K et hoc esse nomen totum ie, frustraque et post frustraque add. V 1? vix recte animalia et animantis animantes V 2 appellari, neque in homine inesse animum vel animam nec in bestia, vimque omnem eam, qua vel agamus quid vel sentiamus, in omnibus corporibus vivis aequabiliter aequabiliter V (exp. m. vet.) esse fusam nec separabilem a corpore esse, quippe quae nulla sit, nec sit quicquam nisi corpus unum et simplex, ita figuratum ut temperatione naturae vigeat et sentiat. 1.22. Aristoteles, longe omnibus—Platonem semper excipio—praestans et ingenio et diligentia, cum quattuor nota illa genera principiorum esset complexus, e quibus omnia orerentur, orirentur H s quintam quandam naturam censet esse, esse esset GR 1 e corr. e qua equa G 1 ( in mg. de) K 1 (equae K 2 ut v. ) R esse qua V (quae V 2 ) sit mens; cogitare enim et providere et discere et docere et invenire aliquid et tam multa alia alia X exp. V vet , cf. 247,14 meminisse, amare odisse, cupere timere, angi laetari, haec et et om. H similia eorum in horum quattuor generum inesse nullo nullo numero H putat; quintum genus genus om. H adhibet vacans nomine et sic sic exp. V vet ipsum animum e)ndele/xeian endelecheian GKVH, sed in R inter e et a graecum com- pendium diphthongi ei ( ) scriptum est appellat appellant G 1 V 1 novo nomine quasi quandam continuatam motionem et perennem. Nisi quae me forte fugiunt, fugiunt (exp. m. vet.) V haec hae V rec s sunt fere omnium post fere add. V 2 de animo sententiae. Aristoteles cum quattuor ... 229, 3 de animo sentiae H Democritum enim, magnum illum quidem virum, sed levibus et rotundis corpusculis efficientem animum anim um V ( ss. c ) concursu quodam fortuito, omittamus; nihil est enim apud istos, quod non atomorum turba conficiat. nihil... eorum t. conficiat Non. 269,12 1.23. Harum sententiarum quae vera sit, deus aliqui aliquis V rec s viderit; harum ... viderit Lact. inst. 7,8, 9 (postquam breviter ad § 18—22 respexit) quae veri simillima, magna quaestio est. harum ... 9 quaestio est H utrum igitur inter has sententias diiudicare malumus an ad propositum redire? Cuperem equidem utrumque, si posset, sed est difficile confundere. quare si, ut ista non disserantur, liberari mortis metu possumus, possimus K 2 id agamus; sin id non potest nisi hac quaestione animorum explicata, nunc, si videtur, hoc, illud alias. Quod malle te intellego, id puto esse commodius; efficiet enim ratio ut, quaecumque vera sit earum sententiarum quas exposui, mors aut malum non sit aut sit bonum potius. 1.24. nam si cor cor s. G aut sanguis aut cerebrum est animus, certe, quoniam est corpus, interibit cum reliquo corpore; corpore V c s tempore X si anima est, fortasse dissipabitur; si ignis, extinguetur; si est Aristoxeni harmonia, harmonia GKR arm.V arm. H dissolvetur. quid de Dicaearcho dicam, qui nihil omnino animum dicat esse? efficiet ... 25 dicit esse H his sententiis omnibus nihil post mortem pertinere ad quemquam potest; pariter enim cum vita sensus amittitur; non sentientis autem nihil est ullam in partem quod intersit. reliquorum sententiae spem adferunt, si te hoc forte delectat, posse animos, cum e corporibus excesserint, in caelum quasi in domicilium suum pervenire. Me vero delectat, idque primum ita esse velim, deinde, etiamsi non sit, mihi persuaderi tamen velim. Quid tibi ergo opera nostra opus est? num eloquentia Platonem superare possumus? evolve diligenter eius eum librum, qui est de animo: anima ex -o V c? amplius quod desideres nihil erit. Feci mehercule, et quidem saepius; sed nescio quo modo, dum lego, adsentior, cum posui librum et mecum ipse de inmortalitate imm. GR animorum coepi cogitare, adsensio omnis illa elabitur. Quid? 1.25. hoc dasne aut manere animos post mortem aut morte ipsa interire? Do vero. Quid, quod K 1 (corr. 2 ) R si maneant? Beatos beatas V esse concedo. Sin intereant? Non esse miseros, quoniam ne sint quidem; iam iam cf. p. 225,21 ac. 2, 109 al. (Mue) istuc coacti a te paulo ante concessimus. Quo modo igitur aut cur mortem malum tibi videri dicis? quae aut beatos nos efficiet animis manentibus aut non miseros sensu carentis. carentes V 2 1.34. loquor de principibus; quid? quo d G 1 poëtae nonne post post st in r. V c mortem nobilitari nobilitare K 1 corr. 2 volunt? unde unde er go in ut est de ennio corr. K c(?) ergo illud: Aspicite, o cives, senis senis enni V ( 2. s V 2 ) Enni enni X ennii K 2 imaginis formam: formam V 1 urnam V rec in mg. Hic vestrum panxit panxit edd. pinxit maxima facta patrum? Enn. var. 15 mercedem gloriae flagitat ab is quorum patres adfecerat gloria, idemque: Nemo me lacrimis lacrimis X, -et pro -is in r. V c . de ratione versus afferendi cf. Va. Op. II p. 135 Cur? volito vivos per ora virum. Enn. var. 17 vivus V c sed quid poëtas? poetas s putas X poetę V c (p a m. 1, oetę in r. ) opifices post mortem nobilitari nobilitare K 1 corr. 2 volunt. quid enim Phidias sui similem speciem inclusit in clupeo Minervae, cum inscribere nomen add. Ern. non liceret? quid? quid? nostri eqs. libere Hier. in Gal. p. 517 nostri philosophi nonne in is libris ipsis, quos scribunt de contemnenda gloria, sua nomina inscribunt? 1.36. Sed ut deos esse natura opinamur, qualesque que del. Bai. sint, ratione cognoscimus, quodsi ... 235, 6 cognoscimus ( omissis 235,2 maxume ... 235, 4 habiturus) H (libere) sic permanere animos arbitramur consensu nationum omnium, qua in sede maneant qualesque sint, ratione discendum est. cuius ignoratio ingnoratio GV 1 finxit inferos easque formidines, quas tu contemnere non sine causa videbare. in terram enim cadentibus corporibus isque humo tectis, e quo aquo V 1 (aq in r. 1 ) eqd V 2 mg. dictum est humari, sub terra censebant reliquam vitam agi mortuorum; quam eorum opinionem magni errores consecuti sunt, quos auxerunt poëtae. 1.37. frequens enim consessus quos... con in r. K 1 consessus s consensu X, s in fine add. V 1 theatri, in quo sunt mulierculae et pueri, movetur audiens tam grande carmen: A/dsum Trag. inc. 73 atque advenio A/cherunte acher onte K (u ss. c ) vi/x via alta atque a/rdua Pe/r speluncas sa/xis structas a/speris pende/ntibus Ma/xumis, ubi ri/gida constat cra/ssa crassa s. v. add. K c caligo i/nferum, ubi ...inferum Non. 272,39 tantumque valuit error—qui mihi quidem iam sublatus videtur—, ut, corpora cremata cum scirent, tamen ea fieri apud inferos fingerent, quae sine corporibus nec fieri possent possunt V 2 nec intellegi. animos enim per se se s. v. add. V c ipsos viventis vigentis ex viventis V 1 non poterant mente complecti, formam aliquam figuramque quaerebant. inde Homeri tota ne/kuia, NECUIA KRV ( sed A in p A corr. 1 ) necyia mai. litt. G NErCUO mantia RK nepsyomantia mai. litt. G psichomantia, sed psicho in r. V 1 aut 2 ( ex div. 1, 132 ) corr. Dav. inde ea quae meus amicus Appius nekuomantei=a faciebat, inde -de in om. K 1 add. c in vicinia vitia KRV 1 (vicinia corr. 1 ) vicia G nostra Averni lacus, u/nde animae excita/ntur obscura u/mbra opertae, apertae ( vel ę, -e K 1 ) opertę corr. V 1 K 2 ima/gines mo/rtuorum, alto o/stio hostio alte (altę K 1 ) ostio s alto corr. K 2 V 1aut2 s . locum rest. Leo. alii aut imagines mortuorum in fine relicta male Ciceroni ipsi tribuunt aut ibi mort. imagines scribunt (praeterea aperto ex ostio Mdv. opertae ex ostio Ribb. altae Klotz) Acheru/ntis, acheruntis (acherontis KV 1 e corr. ) s. s. imagines mortuorum X salso sa/nguine. Trag. inc. 76 cf. Leo Progr. Gott. 1910 p. 21. has tamen imagines loqui volunt, quod fieri nec sine lingua nec sine palato nec sine faucium laterum pulmonum vi et figura potest. nihil enim animo videre poterant, ad oculos omnia referebant. 1.38. Magni autem est ingenii sevocare sevocare Aug. revocare W mentem a sensibus et cogitationem ab consuetudine a consuetudine V ( ult. e ex o) abducere. Quidam enim nihil animo ... 9 abducere H magni.. 9 abducere Aug. epist. 137,5 itaque credo equidem etiam alios tot saeculis, sed quod quot G litteris exstet, extet K cf. Lact. inst. 7, 8, 7 Aug. epist. 137,12 Pherecydes Syrius syrus X syrius s Aug. primus primum W primus Bentl. atque hoc legisse videtur Aug. : 'quod apud Graecos olim primus Pherecydes Syrius cum disputavisset', dixit animos esse hominum sempiternos, antiquus antiquo s K 1 R 1 sane; fuit enim meo regte gentili. hanc opinionem discipulus eius Pythagoras maxime confirmavit, qui cum Superbo regte in Italiam venisset, tenuit Magnam illam Graeciam cum honore honore del. V vet honore et disc. s disciplina, tum etiam auctoritate, multaque saecula postea sic viguit Pythagoreorum nomen, ut nulli alii docti viderentur. iderentur V sed redeo ad antiquos. rationem illi sententiae suae non fere reddebant, nisi quid erat numeris aut descriptionibus descriptionibus B s discriptionibus X (discretionibus V) explicandum: 1.39. Platonem ferunt, ut Pythagoreos cognosceret, in Italiam venisse ad venisse adscr, in mg. et in ea (ita P) cum alios multos tum archytam (ut crithitã P) timeumque cognovit (et timęum invenisse R)V c R rec P al., ( cf. fin. 5,87 ), unde V c post ferunt (21) add. qui, tum corr. venit ed dicisse ( voluit ut v. edidicisse pro et dedicisse) signo inter haec verba ut ante notam mg. addito et didicisse dedicisse GR Pythagorea omnia primumque de animorum aeternitate non solum sensisse idem quod Pythagoram, sed rationem etiam attulisse. quam, nisi quid rationes. . quas V 2? adtul. V dicis, praetermittamus et hanc totam spem inmortalitatis relinquamus. An tu cum me in summam exspectationem adduxeris, deseris? deseres V 2 s errare mehercule me errare hercule K mehercules V 2 malo cum Platone, quem tu quanti facias scio et quem ex tuo ore admiror, quam cum cũ i. r. V rec istis vera sentire. 1.40. Macte mac in r. V c virtute! Macte virtute Non. 341, 37 ego enim ipse cum eodem ipso ipso cf. div. 2, 95 isto We. non invitus erraverim. num igitur dubitamus—? an sicut pleraque? quamquam hoc quidem minime; persuadent enim mathematici terram in medio mundo sitam ad universi caeli complexum quasi puncti instar optinere, quod ke/ntron centron X (ante Vitr. praeterea ap. Rom. non invenitur) illi vocant; eam porro naturam esse quattuor omnia gignentium corporum, ut, quasi partita habeant inter se ac divisa momenta, terrena et umida umida RG 1 V 1 ( add. G 1 V 1 ) suopte nutu et suo pondere ad paris angulos in terram et in mare mari X mare K 2 s ferantur, reliquae duae partes, una ignea altera animalis, ut illae superiores ille GKV superioris X in medium locum mundi gravitate ferantur et pondere, sic hae rursum rursus V 2 rectis lineis in caelestem calestem GV 1 locum subvolent, sive ipsa natura superiora adpetente sive quod a gravioribus leviora superiora... 23 leviora om. R 1 add. m. vet. in mg. (superiora ex -re). eadem verba usque ad levio fere omnia in r. scripsit V 1 natura repellantur. quae cum constent, sive quod ... constent Non. 273, 7 perspicuum debet esse animos, cum e corpore excesserint, sive illi sint animales, id est spirabiles, spirabiles KV 2 (l sp.) spiritabiles RV 1 spiritales G sive ignei, sublime ferri. 1.41. si vero aut numerus quidam sit sit est Mdv. sed cf. comm. animus, quod subtiliter magis quam dilucide dicitur, aut cf. Aug. gen. ad litt. 7, 21 quinta illa non nominata magis quam non intellecta natura, multo etiam integriora ac puriora sunt, ut a terra longissime se se om. H ecferant. si vero ... 5 ecferant ecf. X (eff. corr. V 1 ecf. K c ) Horum igitur aliquid animus, putetur vel cogitetur fere potius supplendum quam sit (We.). est ante animus add. B s ne nec K tam vegeta vegeta V 1 (veg in r. ) K 2 veta GK 1 R mens aut in corde cerebrove aut in Empedocleo sanguine demersa iaceat. Dicaearchum vero cum Aristoxeno aequali et condiscipulo suo, doctos sane homines, omittamus; quorum alter ne nae R nę K ne, sed e in r. V 1 condoluisse quidem umquam videtur, qui animum quia nimium K 1 se habere non sentiat, alter ita delectatur suis cantibus, ut eos etiam ad haec transferre conetur. harmonian arm. ter H ( in 13 V 1 e corr., in 14 K) harmoniă K autem ex intervallis sonorum nosse possumus, quorum varia compositio etiam harmonias arm. ter H ( in 13 V 1 e corr., in 14 K) efficit pluris; membrorum vero situs vero situs om. K 1 add. c et figura corporis vacans animo quam possit harmoniam arm. ter H ( in 13 V 1 e corr., in 14 K) efficere, non video. armonian ... 17 video sed hic quidem, quamvis eruditus sit, sicut est, haec magistro concedat Aristoteli, canere ipse doceat; bene enim illo Graecorum proverbio praecipitur: quam quisque norit artem, in hac se exerceat. cf. Arist. Ve. 1431 Cic. Att. 5, 10,3 1.42. illam vero funditus eiciamus individuorum corporum levium et rutundorum rotundorum KV ( sed fuit rut.) H concursionem fortuitam, quam tamen tamen add. K 2 Democritus concalefactam et spirabilem, spirabilem eqs. cf. Aug. epist. 118, 4, 28 id est animalem, esse volt. is autem animus, qui, si si add. G 1 s. l. est horum quattuor quattuor horum Non. generum, ex quibus ex quibus unde V 2 Non ft. recte omnia constare dicuntur, animus...239, 1 dicuntur Non. 272, 29 ex inflammata anima constat, ut potissimum videri video videri om. X (videt' pro video V sed t' V c in r. ) add. K 2 s Panaetio, superiora capessat necesse est. nihil enim habent haec duo genera proni et supera semper petunt. ita, sive dissipantur, procul a terris id evenit, sive permanent et conservant habitum suum, hoc etiam magis necesse est ferantur ad caelum et ab is perrumpatur et dividatur crassus hic et concretus aër, qui est terrae proximus. calidior est enim vel potius ardentior ardentior ex -us V 1 animus quam est est exp. V c hic aër, aer in mg. V c quem modo dixi crassum atque concretum; quod ex eo sciri sciri scribi K 1 potest, quia corpora nostra terreno principiorum genere confecta ardore animi concalescunt. 1.43. accedit accidit X accedit s V rec ut eo facilius animus evadat ex hoc aëre, quem saepe iam appello, eumque perrumpat, quod nihil est animo velocius, nulla est celeritas quae possit cum animi celeritate contendere. qui si permanet incorruptus suique similis, necesse est ita feratur, ut penetret et dividat omne caelum hoc, in quo nubes imbres ventique coguntur, caelum... coguntur Non. 264,32 quod et umidum umidum G ( add. sed rursus eras.) KR 1 V 1 hum. H et caliginosum est propter exhalationes exalationes GKV (exal at., in mg. p humorem V 2 )H terrae. Quam regionem cum superavit animus naturamque sui similem contigit et adgnovit, agnovit H a gn. V iunctis iuncti s R 1 iunctus GKVH ex anima tenui et ex ardore solis temperato ignibus insistit consistit V e corr. et finem altius se ecferendi ecf. ut 238, 5 (eff. hic V c ) facit. cum enim sui similem et levitatem et calorem adeptus est, add. s tamquam paribus examinatus ponderibus nullam in partem movetur, eaque ei demum naturalis est sedes, cum ad sui simile penetravit; in quo nulla re egens aletur et sustentabitur isdem rebus, quibus astra sustentantur hisdem X ( isdem V isdem H?) susten- tatur G 1 sustentur K 1 sustantur V 1 et aluntur. Cumque corporis facibus inflammari soleamus ad omnis fere cupiditates eoque magis incendi, quod is aemulemur, qui ea habeant quae nos habere cupiamus, profecto beati erimus, cum corporibus relictis et cupiditatum et aemulationum erimus expertes; 1.53. Sed si, qualis sit animus, ipse animus nesciet, nesci aet K dic quaeso, ne esse ne esse ex non esse K c quidem se sciet, ne moveri quidem se? ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro Phaedr. 245 c, cf. Cic. rep. 6, 27. Ciceronem sequitur Lact. inst. 7, 8, 4 et Serv. Aen. 6, 727 phedro KRV explicata, a me autem posita est in sexto libro de re p.: “Quod semper movetur, aeternum et aet. X ( sed et exp. V vet K c ) aet. Somn. Macr. est; quod autem motum adfert alicui quodque ipsum agitatur aliunde, aliunde ( u(p' a)/llou ) H e corr. s Somn. pars Macr. alicunde X quando finem habet motus, vivendi finem habeat necesse est. solum igitur, quod se ipsum movet, quia numquam deseritur a se, quia a se s. u. add. V 2 numquam ne moveri quidem desinit; quin etiam ceteris quae moventur hic fons, hoc hoc o in r. R c principium est movendi. 1.54. principii autem nulla est origo; nam e principio oriuntur omnia, ipsum autem nulla ex re alia nasci potest; nec enim esset id principium, quod gigneretur aliunde. quod si numquam oritur, ne ne G nec s Somn. Macr. occidit quidem umquam; nam principium extinctum nec ipsum ab alio renascetur nec ex ex V 2 s Somn. Macr. om. X ( ou)/te a)/llo e)c e)kei/nhs genh/setai ) se aliud creabit, siquidem necesse est a principio oriri omnia. ita fit, ut motus principium ex eo sit, quod ipsum a se movetur; id autem nec nasci potest nec mori, vel concidat omne caelum omnisque natura et et Somn. Macr. (consistat et P ) om. W ( ta=sa/n te ge/nesin sumpesou=san sh=nai kai\ mh/poe au/)qis e)/xein o(/qen kinhqe/na genh/setai ) consistat necesse est nec vim ullam ciscatur, qua a a V 2 s Somn. Macr. om. X imp. GR primo inpulsa moveatur. cum pateat igitur aeternum id esse, quod se ipsum moveat, quis est qui hanc naturam animis esse tributam neget? iimum est enim omne, quod pulsu agitatur externo; quod autem est animal, id motu cietur cietur s Somn. Macr. citetur X Macr. P 1 interiore et suo; nam haec est propria natura animi atque vis. quae si est una ex omnibus quae se ipsa semper 1.65. prorsus haec divina mihi videtur vis, quae tot res efficiat et tantas. quid est enim enim s. v. add. G 1 memoria rerum et verborum? quid porro inventio? profecto id, quo ne in deo quidem quidem V 2 s om. X quicquam maius magis V 1 (corr. rec ) intellegi potest. potest R 1 potes G non enim ambrosia deos aut nectare aut Iuventate iuventute V rec pocula ministrante laetari laetare GR 1 (corr. 1 ) V 1 (corr. 2 ) Hom. Y 232 arbitror, nec Homerum audio, qui Ganymeden ganimeden V 1 (corr. 1 ) H ab dis dis ex his R raptum ait ait ex aut K c propter formam, ut ut V Iovi bibere ministraret; ut... ministraret Arus. GL. VII458, 16 non iusta causa, cur Laomedonti tanta tanta add. K c ex tanti V 2 fieret fieret V 2 s fierit X iniuria. fingebat haec Homerus et et add. V 2 humana ad deos transferebat: -ebat in r. V c transferret ad nos ss. K 2 divina mallem ad nos. fingebat... 2 nos Aug. civ. 4, 26 conf. 1,16 quae autem divina? vigere, sapere, invenire, meminisse. quid igitur... 15 videtur et quis igitur ( pro aut qui) pri- mus 250, 3 meminisse H ergo animus animusq : K ( ui ss. 2 ) lac. ind. Po. ( suppl. fere sec. § 66 et rep. 6,26 : viget invenit meminit) qui ..., qui del. Lb. quidem Sey. ut ego Eurip. fr. 1018 dico, divinus est, ut Euripides dicere audet, deus. Et quidem, et quidem ex equi- dem V 1 si si add. K c deus aut anima aut ignis est, idem est animus hominis. nam ut illa natura caelestis et terra vacat et umore, humore X sic utriusque utrisque V 1 harum rerum humanus animus est expers; sin autem est quinta quaedam natura, ab Aristotele inducta primum, haec et deorum est et animorum. Hanc nos sententiam secuti sicuti K his ipsis verbis in Consolatione hoc hoc del. s, sed hoc ut p. 253, 27 de hoc ipso usurpatum est. Cic. distinguit inter hoc argumentum quod suis verbis exprimit et universam Aristotelis sententiam e qua illud ductum est. expressimus: 1.66. 'Animorum nulla in terris origo inveniri potest; nihil nihil quid H enim est est enim Lact. in animis mixtum atque concretum aut quod ex terra natum atque fictum esse videatur, nihil ne n e V( ss. m. rec. ) aut umidum humidum GV 2 H quidem aut flabile aut igneum. his enim in naturis nihil inest, quod vim memoriae vim memoriae in r. V 2 mentis cogitationis habeat, quod et praeterita teneat et futura provideat praevident V Lact. B 2 et complecti possit praesentia. quae sola divina sunt, nec invenietur nec enim inv. Lact. umquam, unde in de G 1 R 1 V ( m 2 ) unde K Lact. ad hominem venire possint nisi a deo. sin... 20 a deo H Animorum 20 a deo Lact. ira 10, 45 (inst. 7,8, 6) singularis est igitur quaedam natura atque vis animi seiuncta ab his usitatis notisque naturis. ita, quicquid est illud, quod sentit quod sapit quod vivit quod viget, caeleste et divinum ob eamque rem aeternum sit necesse est. nec vero deus ipse, qui intellegitur a nobis, alio modo intellegi potest nisi mens soluta quaedam et libera, segregata ab omni concretione mortali, omnia sentiens et movens nec vero ... 4 movens Lact. inst. 1,5, 25 (7, 3, 4) Salv. gub. dei 1, 1, 14 ipsaque praedita motu sempiterno. nec ... 4 sempiterno mens quaedam est soluta et libera, secreta ... 4 sempiterno Aug. civ. 22,20 hoc e genere atque que V q; sed; in r. R eadem e natura est humana mens.' Ubi igitur aut qualis est ista mens? 1.72. Ita Plato Phaedon 80sqq. enim censebat itaque disseruit, duas ut ante duas eras. in K esse vias duplicesque cursus animorum e corpore excedentium: nam cf. Lact. inst. 7, 10, 10 qui se humanis vitiis contaminavissent et se totos toto GV 1 ( s add. 2 ) R 1 ut v. (s add. ipse, tum lib- ex bib-) libidinibus dedissent, quibus caecati vel velut X (sed ut exp. V vet ) domesticis vitiis atque flagitiis se inquinavissent vel re publica violanda rei publicae violandae V 2 fraudes inexpiabiles concepissent, concoepissent GR concęp. K is devium quoddam iter esse, seclusum a concilio deorum; qui autem se integros castosque servavissent, quibusque fuisset minima cum corporibus contagio seseque contagiose seque V 1 ab is semper sevocavissent s evocavissent V ( exp. vet ) essentque in corporibus humanis vitam imitati deorum, is ad illos a quibus essent profecti reditum facilem patere. 1.73. Itaque Phaed. 85b commemorat, ut cygni, qui non sine causa Apollini dicati sint, si nt V( 2) sunt Serv. sed quod ab eo divinationem habere videantur, ut cycni ... 17 videantur Serv. Aen. 1,393 qua providentes quid in morte boni sit cum cantu et voluptate moriantur, sic omnibus bonis et doctis esse faciendum. faciundum K 2 (nec vero de hoc quisquam dubitare posset, possit K 2 nisi idem nobis accideret diligenter de animo cogitantibus, quod is quo his X (quod his V c ) saepe usu venit, qui cum Phaed. 99d d el. Man. ant cum aut ut v. acriter oculis deficientem solem intuerentur, ut del. Bentl. ut in vel mut. Se. Jb. d. ph. V. 24 p. 247 aspectum omnino amitterent; sic mentis acies se ipsa intuens non numquam hebescit, ob eamque causam contemplandi diligentiam amittimus. itaque dubitans circumspectans haesitans, multa adversa reverens revertens X ( sed t exp. in V) tamquam in rate in rate cf. e)pi\ sxedi/as Phaid. 85d ratis V 2 Se. imm. R in mari inmenso 1.76. quam cum lego, nihil malo quam has res relinquere, his vero modo auditis multo magis. Veniet tempus, et quidem et quidem V 1 celeriter, sive et sive X sed et exp. V 1 retractabis sive properabis; volat enim aetas. tantum autem abest ab eo ut malum mors sit, quod tibi dudum videbatur, ut verear verear K c ne homini nihil sit non malum aliud certius, nihil bonum aliud certius Jeep certe sed X (sed exp. V vet ) aliud, certe sit We. potius, si quidem vel di dii V 2 ipsi vel cum dis futuri sumus lac. ind. Po. ( suppl. fere: sed iam reliquorum philosophorum de hac re quaeramus sententias) cf. comm. et p.442,18 Quid refert? refers K c Adsunt enim, qui haec non probent. ego autem numquam ita te in hoc sermone dimittam, ulla uti ratione mors ratione mors V ratione ut mors GKR tibi videri malum possit. Qui potest, cum ista cognoverim? Qui possit, rogas? 1.78. movemur enim saepe aliquo acute concluso, labamus mutamusque sententiam clarioribus etiam in rebus; in his est enim aliqua obscuritas. id igitur si acciderit, simus siminus GKR 1 (corr. 1? ) V 1 (corr. 2 ) armati. Sane quidem, sed ne accidat, accidit K 1 V 1 providebo. Num quid igitur est causae, quin quin ex qui K 2 amicos nostros Stoicos dimittamus? eos dico, qui aiunt manere animos, cum e corpore excesserint, excesserint add. K 2 sed non semper. Istos vero qui, quod tota in hac causa difficillimum est, suscipiant, posse animum manere corpore vacantem, illud autem, quod non modo facile ad credendum est, sed eo concesso, quod volunt, consequens, id vero id vero Kl. idcirco (id non concedant Mdv. ) non dant, ut, cum diu permanserit, ne intereat. 1.114. simili precatione praec. X (12 prec. V) Trophonius et Agamedes usi dicuntur; qui cum Apollini apolloni G apollin o K 1 Delphis templum exaedificavissent, exedificavissent RK (-et) venerantes verantes V 1 deum petiverunt mercedem mercedem V non parvam quidem operis et laboris sui: nihil certi, sed quod esset optimum homini. quibus Apollo se id daturum ostendit post eius diei die die K 1 diem tertium; qui ut inluxit, mortui sunt reperti. iudicavisse deum dicunt, et eum quidem deum, cui reliqui dii concessissent, ut praeter ceteros divinaret. adfertur etiam de Sileno fabella quaedam; qui cum a Mida captus esset, hoc ei muneris pro sua missione dedisse scribitur: docuisse regem non nasci homini longe optimum esse, proximum autem quam primum mori. 4.35. quae si quando adepta erit adepta erit Lb. ea deptaretur K ( m. 2 potius quam 1 ) eademptaretur GRV id quod ei fuerit concupitum, tum ecferetur ecferetur We. (effertur Dav. ) fertur Gr. fert X alacritate, ut nihil ei constet, quod agat, ut ille, qui voluptatem voluptatem eqs. Trabea fr. II eundemque Cic. in verbis nihil ei ei B ( e corr. ) Bentl. est X ( ē. K esse V 3 ) quod s quid X constet ( Com. inc. 37 ) respicit, cf. fin. 2, 14 animi nimiam summum esse errorem arbitratur. eorum igitur malorum in una virtute posita sanatio est. Quid autem est non miserius solum, sed foedius etiam et deformius quam aegritudine quis adflictus debilitatus iacens? cui miseriae proxumus est is qui qui q: V (: in r. V c ) adpropinquans aliquod malum metuit exanimatusque examinatusque K Non. pars pendet animi. aliquod ... 23 animi Non. 498, 2 quam vim mali significantes poëtae impendere apud inferos saxum Tantalo faciunt ob scelera Trag. inc. 110 animique inpotentiam et superbiloquentiam. animique 25 superbiloquentiam Non. 175, 31 ea communis poena stultitiae est. omnibus enim, quorum mens abhorret a ratione, ratio V 1 semper aliqui talis aliqui talis Gron. (aliquis talis Victorius ) cf. p. 432, 7 aliquid aliis W terror impendet. 4.83. itaque non fortuito factum videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. sed et alt. et om. V aegritudinis et reliquorum animi morborum una sanatio est, omnis opinabilis esse et voluntarios ea reque requae GKR (quae ... videatur in r. K 1 ) suscipi, quod ita rectum esse videatur. hunc errorem quasi radicem malorum omnium stirpitus stirpitus Statil. Max. ap. Char. GL. 2, 219, 25 philosophia se extracturam pollicetur. 5.68. Sed ne verbis solum attingamus ea quae eaque v. KRV 1 volumus ostendere, proponenda quaedam quasi moventia sunt, quae nos magis ad cognitionem intellegentiamque convertant. sumatur enim nobis quidam praestans vir optumis optumus V artibus, isque animo parumper et cogitatione cognitione K fingatur. primum ingenio eximio sit necesse est; tardis enim mentibus virtus non facile comitatur; deinde deinde denique K ad investigandam vestigandam K veritatem studio incitato. ex quo triplex ille animi fetus fetus KR (ę) factus GV existet, unus I II III ad-scribunt G 1 V 1 in cognitione rerum positus et in explicatione naturae, alter aliter K in discriptione expetendarum fugiendarumque rerum fugiendarumque vererumne vivendi GKV (ve exp. et be supra ne scr. V 3 ) R 1 ut v. (fugiendarumque rerum . post vivendi quod in ras. certo dispicitur alia manus adscripscrat ue) H 1 (fugiendar verer nevivendi. Verba cū ratio ss.non H 1 sed alia manus eiusdem aetatis sec. Stroux ) et in ratio ne We.bene quod fin. 5,15 certa de causa deest add. Po. cl. ac.1, 19 fin. 5, 11. 16 et in ratione be ne vivendi, tertius in iudicando, in ante iud. om. K iudicando nequid KRH quid cuique rei sit consequens quid repugs, in quo inest omnis inest omnis est H cum subtilitas disserendi, tum veritas iudicandi. 5.69. quo tandem igitur gaudio adfici necesse est est V esset GK C RH est et K 1 sapientis animum cum his habitantem pernoctantemque curis! ut, cum totius mundi motus conversionesque perspexerit ut, quod del.Bentl.,pendet a verbis cum — curis (= so da b ). Ciceronem pergere voluisse ut, cum... perspexerit,... ipse se adgnoscat coniunctumque cum divina mente se sentiat, ex quo insatiabili gaudio compleatur cum similitudo verborum v. 9—10 et 436,5—9 tum locus gemellus leg. 1,61 declarant. sideraque viderit innumerabilia caelo inhaerentia cum eius ipsius motu congruere certis infixa sedibus, septem alia suos quaeque tenere cursus multum inter se aut altitudine aut humilitate distantia, quorum vagi motus rata tamen et certa sui cursus spatia definiant—horum nimirum aspectus impulit illos veteres et admonuit, ut plura quaererent; inde est est enim G 1 indagatio nata initiorum et tamquam seminum, unde essent omnia orta generata concreta, quaeque cuiusque generis vel iimi iimi animi H vel animantis animantis iimantis K vel muti vel loquentis loquentes GR 1 V 1 origo, quae vita, qui interitus quae int. GR 1 V 1 quaeque ex alio in aliud vicissitudo atque mutatio, unde terra et quibus librata ponderibus, quibus cavernis maria sustineantur, qua sustineantur, qua Dav sustineant. In qua X (sustineantur vel sustineat s ) omnia delata gravitate medium mundi locum semper expetant, expectant qui est idem infimus in rutundo. rotundo KV c? H 5.70. haec tractanti tractanti s V 3 tractandi X (-i ex -o K 1 ) animo et noctes et dies cogitanti cogitandi KV 1 cogitanti G existit illa a a s om. X deo deo H Delphis praecepta cognitio, ut ipsa se mens agnoscat coniunctamque cum divina mente se sentiat, ex quo insatiabili gaudio compleatur. completur Bentl. ipsa enim cogitatio de vi et natura deorum studium incendit incedit GRV 1 illius aeternitatem aeternitatem Sey. aeternitatis (aeterni status Mdv. ad fin.1, 60 ) imitandi, neque se in brevitate vitae conlocatam conlocata GRV 1 collocatam H ( bis ) conlocatum s We. putat, cum rerum causas alias ex aliis aptas et necessitate nexas videt, quibus ab aeterno tempore fluentibus in aeternum ratio tamen mensque moderatur. 5.71. Haec ille intuens atque suspiciens suspiciens V sed pic in r. 1 suscipiens K 1 vel potius omnis partis orasque circumspiciens quanta rursus animi tranquillitate tranquillitati K humana et citeriora considerat! hinc illa cognitio virtutis existit, efflorescunt genera partesque virtutum, invenitur, quid sit quod natura spectet expectet G 1 expectetur Gr extremum in bonis, quid in malis ultumum, sumatur...436, 20 ultimum H ( extrema bis ) quo referenda sint officia, quae degendae degente G 1 aetatis ratio deligenda. diligenda X corr. s quibus et et add. K c talibus rebus exquisitis hoc vel maxime efficitur, quod hac hac ac G 1 hic V 1 disputatione agimus, ut virtus ad beate vivendum sit se ipsa contenta. 5.72. Sequitur tertia, quae per omnis partis sapientiae manat et funditur, quae rem definit, definivit X (dif. K) corr. s V 3 genera dispertit, sequentia adiungit, perfecta concludit, vera et falsa diiudicat, disserendi ratio et scientia. ex qua cum summa utilitas existit extitit K ( in 18 corr K c ) ad res ponderandas, tum maxume maxime GKH ingenua delectatio et digna sapientia. Sed haec otii. sed haec otii om. H transeat idem iste sapiens ad rem publicam tuendam. quid eo possit esse praestantius, cum †contineri contineri del.Lb. cum temperantia suas adpetitiones contineat ( vel queat continere), prudentia fere desiderat Po.cl.p.371, 22 off.3,96.116; 2,77.rep.6,1 (rei publicae rector...sapiens sit et iustus et temperans eqs.) prudentia utilitatem civium cernat, iustitia sequitur...437, 8 iustitia H nihil in suam domum inde derivet, derivet -iv- scr. G 2 reliquis utatur tot tam variisque virtutibus? adiunge fructum amicitiarum, in quo doctis positum est cum consilium omnis vitae consentiens et paene conspirans, tum summa iucunditas e e et V 1 (ex V rec ) cotidiano cultu atque victu. victu s V 3 victurus GRV 1 victus K cf.Th.l.l.IV,1333 Quid haec tandem vita desiderat, quo quo quod GK sit beatior? cui refertae tot cui rei refertae etot G cui rei referta etot R cui rei referta et tot V cui rei refertae et tot K corr. Man. tantisque gaudiis Fortuna ipsa cedat necesse est. quodsi gaudere talibus bonis animi, id est virtutibus, beatum est omnesque sapientes is gaudiis perfruuntur, omnis eos beatos esse confiteri necesse est. Etiamne etiamne -ne eras.in R in cruciatu atque tormentis? | |
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173. Cicero, On The Nature of The Gods, 1.27, 1.36, 1.39, 1.44-1.45, 1.66, 1.95-1.96, 1.116, 1.121, 2.2-2.4, 2.10, 2.17, 2.20-2.22, 2.36, 2.43, 2.45-2.49, 2.54, 2.58-2.59, 2.62, 2.76, 2.85, 2.88, 2.93, 2.133, 2.153, 2.160-2.164, 3.29-3.34, 3.38, 3.49, 3.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, divinity •immortality, everlastingness •souls, and immortality •immortality, achieved •immortality, deathlessness •immortality, vs. divine happiness •immortality Found in books: Frede and Laks (2001) 170, 175; Long (2006) 118, 119, 121, 122, 123, 124, 126, 127; Long (2019) 33, 78, 79, 82, 83; Meister (2019) 7, 8, 9; Novenson (2020) 299 | 1.27. But this Anaxagoras will not allow; yet mind naked and simple, without any material adjunct to serve as an organ of sensation, seems to elude the capacity of our understanding. Alcmaeon of Croton, who attributed divinity to the sun, moon and other heavenly bodies, and also to the soul, did not perceive that he was bestowing immortality on things that are mortal. As for Pythagoras, who believed that the entire substance of the universe is penetrated and pervaded by a soul of which our souls are fragments, he failed to notice that this severance of the souls of men from the world-soul means the dismemberment and rending asunder of god; and that when their souls are unhappy, as happens to most men, then a portion of god is unhappy; which is impossible. 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. 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 1.44. You see therefore that the foundation (for such it is) of our inquiry has been well and truly laid. For the belief in the gods has not been established by authority, custom or law, but rests on the uimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist. And since this truth is almost universally accepted not only among philosophers but also among the unlearned, we must admit it as also being an accepted truth that we possess a 'preconception,' as I called it above, or 'prior notion,' of the gods. (For we are bound to employ novel terms to denote novel ideas, just as Epicurus himself employed the word prolepsis in a sense in which no one had ever used it before.) 1.45. We have then a preconception of such a nature that we believe the gods to be blessed and immortal. For nature, which bestowed upon us an idea of the gods themselves, also engraved on our minds the belief that they are eternal and blessed. If this is so, the famous maxim of Epicurus truthfully enunciates that 'that which is blessed and eternal can neither know trouble itself nor cause trouble to another, and accordingly cannot feel either anger or favour, since all such things belong only to the weak.' "If we sought to attain nothing else beside piety in worshipping the gods and freedom from superstition, what has been said had sufficed; since the exalted nature of the gods, being both eternal and supremely blessed, would receive man's pious worship (for what is highest commands the reverence that is its due); and furthermore all fear of the divine power or divine anger would have been banished (since it is understood that anger and favour alike are excluded from the nature of a being at once blessed and immortal, and that these being eliminated we are menaced by no fears in regard to the powers above). But the mind strives to strengthen this belief by trying to discover the form of god, the mode of his activity, and the operation of his intelligence. 1.66. In all of this I speak for the time being only as the mouthpiece of our oracles of natural philosophy; whether their utterances are true or false I do not know, but at all events they are more probable than those of your school. As for the outrageous doctrines of Democritus, or perhaps of his predecessor Leucippus, that there are certain minute particles, some smooth, others rough, some round, some angular, some curved or hook-shaped, and that heaven and earth were created from these, not by compulsion of any natural law but by a sort of accidental colliding — this is the belief to which you, Gaius Velleius, have clung all your life long, and it would be easier to make you alter all your principles of conduct than abandon the teachings of your master; for you made up your mind that the Epicureanism claimed your allegiance before you learned these doctrines: so that you were faced with the alternative of either accepting these outrageous notions or surrendering the title of the school of your adoption. 1.95. As for your saying that the gods are male and female, well, you must see what the consequence of that will be. For my part, I am at a loss to imagine how your great founder arrived at such notions. All the same you never cease vociferating that we must on no account relinquish the divine happiness and immortality. But what prevents god from being happy without having two legs? and why cannot your 'beatitude' or 'beatity,' whichever form we are to use — and either is certainly a hard mouthful, but words have to be softened by use — but whatever it is, why can it not apply to the sun yonder, or to this world of ours, or to some eternal intelligence devoid of bodily shape and members? 1.96. Your only answer is: 'I have never seen a happy sun or world.' Well, but have you ever seen any other world but this one? No, you will reply. Then why did you venture to assert the existence of, not thousands and thousands, but a countless number of worlds? 'That is what reason teaches.' Then will not reason teach you that when we seek to find a being who shall be supremely excellent, and happy and eternal as well — and nothing else constitutes divinity —, even as that being will surpass us in immortality, so also will it surpass us in mental excellence, and even as in mental excellence, so also in bodily. Why then, if we are inferior to god in all else, are we his equals in form? for man came nearer to the divine image in virtue than in outward aspect. 1.116. 'But deity possesses an excellence and pre‑eminence which must of its own nature attract the worship of the wise.' Now how can there be any excellence in a being so engrossed in the delights of his own pleasure that he always has been, is, and will continue to be entirely idle and inactive? Furthermore how can you owe piety to a person who has bestowed nothing upon you? or how can you owe anything at all to one who has done you no service? Piety is justice towards the gods; but how can any claims of justice exist between us and them, if god and man have nothing in common? Holiness is the science of divine worship; but I fail to see why the gods should be worshipped if we neither have received nor hope to receive benefit from them. 1.121. for who could form a mental picture of such images? who could adore them and deem them worthy of worship or reverence? "Epicurus however, in abolishing divine beneficence and divine benevolence, uprooted and exterminated all religion from the human heart. For while asserting the supreme goodness and excellence of the divine nature, he yet denies to god the attribute of benevolence — that is to say, he does away with that which is the most essential element of supreme goodness and excellence. For what can be better or more excellent than kindness and beneficence? Make out god to be devoid of either, and you make him devoid of all love, affection or esteem for any other being, human or divine. It follows not merely that the gods do not care for mankind, but that they have no care for one another. How much more truth there is in the Stoics, whom you censure! They hold that all wise men are friends, even when strangers to each other, since nothing is more lovable than virtue, and he that attains to it will have our esteem in whatever country he dwells. 2.2. "For my part," rejoined Balbus, "I had rather listen to Cotta again, using the same eloquence that he employed in abolishing false gods to present a picture of the true ones. A philosopher, a pontiff and a Cotta should possess not a shifting and unsettled conception of the immortal gods, like the Academics, but a firm and definite one like our school. As for refuting Epicurus, that has been accomplished and more than achieved already. But I am eager to hear what you think yourself, Cotta." "Have you forgotten," said Cotta, "what I said at the outset, that I find it more easy, especially on such subjects as these, to say what I don't think than what I do? 2.3. Even if I had any clear view, I should still prefer to hear you speak in your turn, now that I have said so much myself." "Well," replied Balbus, "I will yield to your wish; and I shall be as brief as I can, for indeed when the errors of Epicurus have been refuted, my argument is robbed of all occasion for prolixity. To take a general view, the topic of the immortal gods which you raise is divided by our school into four parts: first they prove that the gods exist; next they explain their nature; then they show that the world is governed by them; and lastly that they care for the fortunes of mankind. In our present discourse however let us take the first two of these heads; the third and fourth, being questions of greater magnitude, had better I think be put off to another time." "No, no," cried Cotta, "we are at leisure now, and moreover the subjects which we are discussing might fitly claim precedence even of matters of business." 2.4. "The first point," resumed Lucilius, "seems not even to require arguing. For when we gaze upward to the sky and contemplate the heavenly bodies, what can be so obvious and so manifest as that there must exist some power possessing transcendent intelligence by whom these things are ruled? Were it not so, how comes it that the words of Ennius carry conviction to all readers — Behold this dazzling vault of heaven, which all mankind as Jove invoke, ay, and not only as Jove but as sovereign of the world, ruling all things with his nod, and as Ennius likewise says — father of gods and men, a deity omnipresent and omnipotent? If a man doubts this, I really cannot see why he should not also be capable of doubting the existence of the sun; 2.10. But among our ancestors religion was so powerful that some commanders actually offered themselves as victims to the immortal gods on behalf of the state, veiling their heads and formally vowing themselves to death. I could quote numerous passages from the Sibylline prophecies and from the oracles of soothsayers in confirmation of facts that no one really ought to question. Why, in the consulship of Publius Scipio and Gaius Figulus both our Roman augural lore and that of the Etruscan soothsayers were confirmed by the evidence of actual fact. Tiberius Gracchus, then consul for the second time, was holding the election of his successors. The first returning officer in the very act of reporting the persons named as elected suddenly fell dead. Gracchus nevertheless proceeded with the election. Perceiving that the scruples of the public had been aroused by the occurrence, he referred the matter to the Senate. The Senate voted that it be referred 'to the customary officials.' Soothsayers were sent for, and pronounced that the returning officer for the elections had not been in order. 2.17. Again, if you see a spacious and beautiful house, you could not be induced to believe, even though you could not see its master, that it was built by mice and weasels; if then you were to imagine that this elaborate universe, with all the variety and beauty of the heavenly bodies and the vast quantity and extent of sea and land, were your abode and not that of the gods, would you not be thought absolutely insane? Again, do we not understand that everything in a higher position is of greater value, and that the lowest thing, and is enveloped by a layer of the densest kind of air? Hence for the same reason what we observe to be the case with certain districts and cities, I mean that their inhabitants are duller-witted than the average owing to the more compressed quality of the atmosphere, has also befallen the human race as a whole owing to its being located on the earth, that is, in the densest region of the world. 2.20. "When one expounds these doctrines in a fuller and more flowing style, as I propose to do, it is easier for them to evade the captious objections of the Academy; but when they are reduced to brief syllogistic form, as was the practice of Zeno, they lie more open to criticism. A running river can almost or quite entirely escape pollution, whereas an enclosed pool is easily sullied; similarly a flowing stream of eloquence sweeps aside the censures of the critic, but a closely reasoned argument defends itself with difficult. The thoughts that we expound at length Zeno used to compress into this form: 2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: 2.22. 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? 2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine. 2.43. moreover the substance employed as food is also believed to have some influence on mental acuteness; it is therefore likely that the stars possess surpassing intelligence, since they inhabit the ethereal region of the world and also are nourished by the moist vapours of sea and earth, rarefied in their passage through the wide intervening space. Again, the consciousness and intelligence of the stars is most clearly evinced by their order and regularity; for regular and rhythmical motion is impossible without design, which contains no trace of casual or accidental variation; now the order and eternal regularity of the constellations indicates neither a process of nature, for it is highly rational, nor chance, for chance loves variation and abhors regularity; it follows therefore that the stars move of their own free-will and because of their intelligence and divinity. 2.45. "It remains for us to consider the qualities of the divine nature; and on this subject nothing is more difficult than to divert the eye of the mind from following the practice of bodily sight. This difficulty has caused both uneducated people generally and those philosophers who resemble the uneducated to be unable to conceive of the immortal gods without setting before themselves the form of men: a shallow mode of thought which Cotta has exposed and which therefore calls for no discussion from me. But assuming that we have a definite and preconceived idea of a deity as, first, a living being, and secondly, a being unsurpassed in excellence by anything else in the whole of nature, I can see nothing that satisfies this preconception or idea of ours more fully than, first, the judgement that this world, which must necessarily be the most excellent of all things, is itself a living being and a god. 2.46. Let Epicurus jest at this notion as he will — and he is a person who jokes with difficulty, and has but the slightest smack of his native Attic wit, — let him protest his inability to conceive of god as a round and rotating body. Nevertheless he will never dislodge me from one belief which even he himself accepts: he holds that gods exist, on the ground that there must necessarily be some mode of being of outstanding and supreme excellence; now clearly nothing can be more excellent than the world. Nor can it be doubted that a living being endowed with sensation, reason and intelligence must excel a being devoid of those attributes; 2.47. hence it follows that the world is a living being and possesses sensation, intelligence and reason; and this argument leads to the conclusion that the world is god. "But these points will appear more readily a little later merely from a consideration of the creatures that the world produces. In the meantime, pray, Velleius, do not parade your school's utter ignorance of science. You say that you think a cone, a cylinder and a pyramid more beautiful than a sphere. Why, even in matters of taste you Epicureans have a criterion of your own! However, assuming that the figures which you mention are more beautiful to the eye — though for my part I don't think them so, for what can be more beautiful than the figure that encircles and encloses in itself all other figures, and that can possess no roughness or point of collision on its defence, no indentation of the concavity, no protuberance or depression? There are two forms that excel all others, among solid bodies the globe (for so we may translate the Greek sphaera), and among plane figures the round or circle, the Greek kyklos; well then, these two forms alone possess the property of absolute uniformity in all their parts and of having every point on the circumference equidistant from the centre; and nothing can be more compact than that. 2.48. Still, if you Epicureans cannot see this, as you have never meddled with that learned dust, could you not have grasped even so much of natural philosophy as to understand that the uniform motion and regular disposition of the heavenly bodies could not have been maintained with any other shape? Hence nothing could be more unscientific than your favourite assertion, that it is not certain that our world itself is round, since it may possibly have some other form, and there are countless numbers of worlds, all of different shapes. 2.49. Had but Epicurus learnt that twice two are four he certainly would not talk like that; but while making his palate the test of the chief good, he forgets to lift up his eyes to what Ennius calls 'the palate of the sky.' "For there are two kinds of heavenly bodies, some that travel from east to west in unchanging paths, without ever making the slightest deviation in their course, while the others perform two unbroken revolutions in the same paths and courses. Now both of these facts indicate at once the rotatory motion of the firmament, which is only possible with a spherical shape, and the circular revolutions of the heavenly bodies. "Take first of all the sun, which is the chief of the celestial bodies. Its motion is such that it first fills the countries of the earth with a flood of light, and then leaves them in darkness now on one side and now on the other; for night is caused merely by the shadow of the earth, which intercepts the light of the sun. Its daily and nightly paths have the same regularity. Also the sun by at one time slightly approaching and at another time slightly receding causes a moderate variation of temperature. For the passage of about ¼ diurnal revolutions of the sun completes the circuit of a year; and by bending its course now towards the north and now towards the south the sun causes summers and winters and the two seasons of which one follows the waning of winter and the other that of summer. Thus from the changes of the four seasons are derived the origins and causes of all those creatures which come into existence on land and in the sea. 2.54. "This regularity therefore in the stars, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the planets, we cannot fail to enrol even them among the number of the gods. "Moreover the so‑called fixed stars also indicate the same intelligence and wisdom. Their revolutions recur daily with exact regularity. It is not the case that they are carried along by the aether or that their courses are fixed in the firmament, as most people ignorant of natural philosophy aver; for the aether is not of such a nature as to hold the stars and cause them to revolve by its own force, since being rare and translucent and of uniform diffused heat, the aether does not appear to be well adapted to contain the stars. 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.59. "We have discussed the world as a whole, and we have also discussed the heavenly bodies; so that there now stands fairly well revealed to our view a vast company of gods who are neither idle nor yet perform their activities with irksome and laborious toil. For they have no framework of veins and sinews and bones; nor do they consume such kinds of food and drink as to make them contract too sharp or too sluggish a condition of the humours; nor are their bodies such as to make them fear falls or blows or apprehend disease from exhaustion of their members — dangers which led Epicurus to invent his unsubstantial, do‑nothing gods. 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 2.76. "In the first place therefore one must either deny the existence of the gods, which in a manner is done by Democritus when he represents them as 'apparitions' and by Epicurus with his 'images'; or anybody who admits that the gods exist must allow them activity, and activity of the most distinguished sort; now nothing can be more distinguished than the government of the world; therefore the world is governed by the wisdom of the gods. If this is not so, there must clearly be something better and more powerful than god, be it what it may, whether iimate nature or necessity speeding on with mighty force to create the supremely beautiful objects that we see; 2.85. And this world-structure must either be everlasting in this same form in which we see it or at all events extremely durable, and destined to endure for an almost immeasurably protracted period of time. Whichever alternative be true, the inference follows that the world is governed by nature. For consider the navigation of a fleet, the marshalling of an army, or (to return to instances from the processes of nature) the budding of a vien or of a tree, or even the shape and structure of the limbs of an animal — when do these ever evidence such a degree of skill in nature as the world itself? Either therefore there is nothing that is ruled by a sentient nature, or we must admit that the world is so ruled. 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit. 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 2.133. "Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature. 2.153. "Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. 2.160. As for the pig, it can only furnish food; indeed Chrysippus actually says that its soul was given it to serve as salt and keep it from putrefaction; and because this animal was fitted for the food of man, nature made it the most prolific of all her offspring. Why should I speak of the teeming swarms of delicious fish? or of birds, which afford us so much pleasure that our Stoic Providence appears to have been at times a disciple of Epicurus? and they could not even be caught save by man's intelligence and cunning; — although some birds, birds of flight and birds of utterance as our augurs call them, we believe to have been created for the purpose of giving omens. 2.161. The great beasts of the forest again we take by hunting, both for food and in order to exercise ourselves in the mimic warfare of the chase, and also, as in the case of elephants, to train and discipline them for our employment, and to procure from their busy a variety of medicines for diseases and wounds, as also we do from certain roots and herbs whose values we have learnt by long-continued use and trial. Let the mind's eye survey the whole earth and all the seas, and you will behold now fruitful plains of measureless extent and mountains thickly clad with forests and pastures filled with flocks, now vessels sailing with marvellous swiftness across the sea. 2.162. Nor only on the surface of the earth, but also in its darkest recesses there lurks an abundance of commodities which were created for men's use and which men alone discover. "The next subject is one which each of you perhaps will seize upon for censure, Cotta because Carneades used to enjoy tilting at the Stoics, Velleius because nothing provokes the ridicule of Epicurus so much as the art of prophecy; but in my view it affords the very strongest proof that man's welfare is studied by divine providence. I refer of course to Divination, which we see practised in many regions and upon various matters and occasions both private and more especially public. 2.163. Many observations are made by those who inspect the victims at sacrifices, many events are foreseen by augurs or revealed in oracles and prophecies, dreams and portents, a knowledge of which has often led to the acquisition of many things gratifying men's wishes and requirements, and also to the avoidance of many dangers. This power or art or instinct therefore has clearly been bestowed by the immortal gods on man, and on no other creature, for the ascertainment of future events. "And if perchance these arguments separately fail to convince you, nevertheless in combination their collective weight will be bound to do so. 2.164. "Nor is the care and providence of the immortal gods bestowed only upon the human race in its entirety, but it is also wont to be extended to individuals. We may narrow down the entirety of the human race and bring it gradually down to smaller and smaller groups, and finally to single individuals. For if we believe, for the reasons that we have spoken of before, that the gods care for all human beings everywhere in every coast and region of the lands remote from this continent in which we dwell, then they care also for the men who inhabit with us these lands between the sunrise and the sunset. 3.29. "Then, how does your school refute the following arguments of Carneades? If no body is not liable to death, no body can be everlasting; but no body is not liable to death, nor even indiscerptible nor incapable of decomposition and dissolution. And every living thing is by its nature capable of feeling; therefore there is no living thing that can escape unavoidable liability to undergo impressions from without, that is to suffer and to feel; and if every living thing is liable to suffering, no living thing is not liable to death. Therefore likewise, if every living thing can be cut up into parts, no living thing is indivisible, and none is everlasting. But every living thing is so constructed as to be liable to undergo and to suffer violence from without; it therefore follows that every living thing is liable to death and dissolution, and is divisible. 3.30. For just as, if all wax were capable of change, nothing made of wax would be incapable of change, and likewise nothing made of silver or bronze if silver and bronze were substances capable of change, therefore similarly, if all the elements of which all things are composed are liable to change, there can be no body not liable to change; but the elements of which, according to your school, all things are composed are liable to change; therefore every body is liable to change. But if any body were not liable to death, then not every body would be liable to change. Hence incessant follows that every body is liable to death. In fact every body consists of either water or air or fierce or earth, or of a combination of these elements or some of them; but none of these lets is exempt from destruction; 3.31. for everything of an earthy nature is divisible, and also liquid substance is soft and therefore easily crushed and broken up, while fire and air are by readily impelled by impacts of all kinds, and are of a consistency that is extremely yielding and easily dissipated; and besides, all these elements perish when they undergo transmutation, which occurs when earth turns into water, and when from water arises air, and from air aether, and when alternately the same processes are reversed; but if those elements of which every living thing consists can perish, no living thing is everlasting. 3.32. And, to drop this line of argument, nevertheless no living thing can be found which either was never born or will live for ever. For every living thing has sensation; therefore it perceives both heat and cold, both sweetness and sourness — it cannot through any of the senses receive pleasant sensations and not receive their opposites; if therefore it is capable of feeling pleasure, it is also capable of feeling pain; but a being which can experience pleasure mt necessity also be liable to destruction; therefore it must be admitted that every living thing is liable to death. 3.33. Besides, if there be anything that cannot feel either pleasure or pain, this cannot be a living thing, and if on the other hand anything is alive, this must necessarily feel pleasure and pain; and that which feels pleasure and pain cannot be everlasting; and every living thing feels them; therefore no living thing is everlasting. Besides, there can be no living thing which does not possess natural instincts of appetition and avoidance; but the objects of appetition are the things which are in accordance with nature, and the objects of avoidance are the contrary; ne v living thing seeks certain things and flees from certain things, but that which it flees from is contrary to nature, and that which is contrary to nature has the power of destruction; therefore every living thing must of necessity perish. 3.34. There are proofs too numerous to count by which it can be irrefragably established that there is nothing possessed of sensation that does not perish; in fact the actual objects of sensation, such as cold and heat, pleasure and pain, and the rest, when felt in an intense degree cause destruction; nor is any living thing devoid of sensation; therefore no living thing is everlasting. For every living thing must either be of a simple substance, and composed of either earth or fire or breath or moisture — and such an animal is inconceivable —, or else of a substance compounded of several elements, each having its own place towards which it travels by natural inclination, one to the bottom, another to the top and another to the middle; such elements can cohere for a certain time, but cannot possibly do so for ever, for each must of necessity be borne away by nature to its own place; therefore no living thing is everlasting. 3.38. "But what can we make of a god not endowed with any virtue? Well, are we to assign to god prudence, which consists in the knowledge of things good, things evil, and things neither good nor evil? to a being who experiences and can experience nothing evil, what need is there of the power to choose between things good and evil? Or of reason, or of intelligence? these faculties we employ for the purpose of proceeding from the known to the obscure; but nothing can be obscure to god. Then justice, which assigns to each his own — what has this to do with the gods? justice, as you tell us, is the offspring of human society and of the commonwealth of man. And temperance consists in forgoing bodily pleasures; so if there is room for topic in heaven, there is also room for pleasure. As for courage, how can god be conceived as brave? in enduring pain? or toil? or danger? to none of these is god liable. 3.49. Or if we allow Ino, are we going to make Amphiaraus and Trophonius divine? The Roman tax‑farmers, finding that lands in Boeotia belonging to the immortal gods were exempted by the censor's regulations, used to maintain that nobody was immortal who had once upon a time been a human being. But if these are divine, so undoubtedly is Erechtheus, whose shrine and whose priest also we saw when at Athens. And if we make him out to be divine, what doubts can we feel about Codrus or any other persons who fell fighting for their country's freedom? if we stick at this, we must reject the earlier cases too, from which these follow. 3.65. Now let us consider the next topics — first whether the world is ruled by divine providence, and then whether the gods have regard for the affairs of mankind. For these are the two that I have left of the heads into which you divided the subject; and if you gentlemen approve, I feel that they require a somewhat detailed discussion." "For my part," said Velleius, "I approve entirely, for I anticipate something more important still to come, and I also strongly agree with what has been said already." 'I do not want to interrupt you with questions," added Balbus, "we will take another time for that: I warrant I will bring you to agree. But . . . . . . . . Nay, 'twill not be; a struggle is in store, What, should I fawn on him and speak him fair, Save for my purpose — |
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174. Cicero, On Duties, 1.63, 1.107-1.115, 2.40, 2.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, vs. divine happiness •plato, the soul, immortality •plato, vicarious immortality through children •procreation, for vicarious immortality Found in books: Meister (2019) 8; Sorabji (2000) 249| 1.63. Praeclarum igitur illud Platonis: Non, inquit, solum scientia, quae est remota ab iustitia, calliditas potius quam sapientia est appellanda, verum etiam animus paratus ad periculum, si sua cupiditate, non utilitate communi impellitur, audaciae potius nomen habeat quam fortitudinis. Itaque viros fortes et magimnos eosdem bonos et simplices, veritatis amicos minimeque fallaces esse volumus; quae sunt ex media laude iustitiae. 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. 2.40. Atque iis etiam, qui vendunt emunt, conducunt locant contrahendisque negotiis implicantur, iustitia ad rem gerendam necessaria est, cuius tanta vis est, ut ne illi quidem, qui maleficio et scelere pascuntur, possint sine ulla particula iustitiae vivere. Nam qui eorum cuipiam, qui una latrocitur, furatur aliquid aut eripit, is sibi ne in latrocinio quidem relinquit locum, ille autem, qui archipirata dicitur, nisi aequabiliter praedam dispertiat, aut interficiatur a sociis aut relinquatur; quin etiam leges latronum esse dicuntur, quibus pareant, quas observent. Itaque propter aequabilem praedae partitionem et Bardulis Illyrius latro, de quo est apud Theopompum, magnas opes habuit et multo maiores Viriathus Lusitanus; cui quidem etiam exercitus nostri imperatoresque cesserunt; quem C. Laelius, is qui Sapiens usurpatur, praetor fregit et comminuit ferocitatemque eius ita repressit, ut facile bellum reliquis traderet. Cum igitur tanta vis iustitiae sit, ut ea etiam latronum opes firmet atque augeat, quantam eius vim inter leges et iudicia et in constituta re publica fore putamus? 2.88. Sed utilitatum comparatio, quoniam hic locus erat quartus, a Panaetio praetermissus, saepe est necessaria. Nam et corporis commoda cum externis et externa cum corporis et ipsa inter se corporis et externa cum externis comparari solent. Cum externis corporis hoc modo comparantur, valere ut malis quam dives esse, cum corporis externa hoc modo, dives esse potius quam maximis corporis viribus, ipsa inter se corporis sic, ut bona valetudo voluptati anteponatur, vires celeritati, externorum autem, ut gloria divitiis, vectigalia urbana rusticis. | 1.63. This, then, is a fine saying of Plato's: "Not only must all knowledge that is divorced from justice be called cunning rather than wisdom," he says, "but even the courage that is prompt to face danger, if it is inspired not by public spirit, but by its own selfish purposes, should have the name of effrontery rather than of courage." And so we demand that men who are courageous and high-souled shall at the same time be good and straightforward, lovers of truth, and foes to deception; for these qualities are the centre and soul of justice. 1.107. We 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. Diversities 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 εἴÏÏν 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. Then 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 both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], 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. Everybody, 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 that is, if it is in direct opposition to one's natural genius. 1.111. If 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. Indeed, 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. How 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 thousand 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. Everyone, 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 remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle 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 rôle 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. To the two above-mentioned characters is added a third, which some chance or some circumstance imposes, and a fourth 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 rôle 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. 2.40. So also to buyers and sellers, to employers and employed, and to those who are engaged in commercial dealings generally, justice is indispensable for the conduct of business. Its importance is so great, that not even those who live by wickedness and crime can get on without some small element of justice. For if a robber takes anything by force or by fraud from another member of the gang, he loses his standing even in a band of robbers; and if the one called the "Pirate Captain" should not divide the plunder impartially, he would be either deserted or murdered by his comrades. Why, they say that robbers even have a code of laws to observe and obey. And so, because of his impartial division of booty, Bardulis, the Illyrian bandit, of whom we read in Theopompus, acquired great power, Viriathus, of Lusitania, much greater. He actually defied even our armies and generals. But Gaius Laelius â the one surnamed "the Wise" â in his praetorship crushed his power, reduced him to terms, and so checked his intrepid daring, that he left to his successors an easy conquest. Since, therefore, the efficacy of justice is so great that it strengthens and augments the power even of robbers, how great do we think its power will be in a constitutional government with its laws and courts? 2.88. But it is often necessary to weigh one expediency against another; â for this, as I stated, is a fourth point overlooked by Panaetius. For not only are physical advantages regularly compared with outward advantages [and outward, with physical], but physical advantages are compared with one another, and outward with outward. Physical advantages are compared with outward advantages in some such way as this: one may ask whether it is more desirable to have health than wealth; [external advantages with physical, thus: whether it is better to have wealth than extraordinary bodily strength;] while the physical advantages may be weighed against one another, so that good health is preferred to sensual pleasure, strength to agility. Outward advantages also may be weighed against one another: glory, for example, may be preferred to riches, an income derived from city property to one derived from the farm. |
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175. Cicero, Republic, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019) 40| 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. | |
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| 176. Cicero, On Old Age, 16, 73, 78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019) 40 |
| 177. Cicero, Letters, 9.10.3, 13.19.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •res publica, immortality of •immortality, divinity •philosophy, and immortality Found in books: Long (2019) 66; Walters (2020) 98 |
178. Cicero, On The Ends of Good And Evil, 1.63, 2.40, 2.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 8| 1.63. optime vero Epicurus, quod exiguam dixit fortunam intervenire sapienti maximasque ab eo et ab eo et om. R et ( ante gravissimas) om. V gravissimas res consilio ipsius et ratione administrari neque maiorem voluptatem ex infinito tempore aetatis percipi posse, quam ex hoc percipiatur, quod videamus esse finitum. In dialectica autem vestra nullam existimavit esse nec ad melius vivendum nec ad commodius disserendum viam. viam om. R In physicis plurimum posuit. ea scientia et verborum vis et natura orationis et consequentium repugtiumve ratio potest perspici. percipi R omnium autem rerum natura cognita levamur superstitione, liberamur mortis metu, non conturbamur ignoratione rerum, e qua ipsa horribiles existunt saepe formidines. denique etiam morati melius erimus, cum didicerimus quid natura desideret. tum vero, si stabilem scientiam rerum tenebimus, servata illa, quae quasi delapsa de caelo est ad cognitionem omnium, regula, ad quam omnia iudicia rerum omnium rerum regula R 1 dirigentur, numquam ullius oratione victi sententia desistemus. 2.40. hi non viderunt, ut ad cursum equum, ad arandum bovem, ad indagandum canem, sic hominem ad duas res, ut ait Aristoteles, ad intellegendum intellegendum, om. ad, AN et agendum, esse natum quasi mortalem deum, contraque ut tardam aliquam et languidam pecudem ad pastum et ad procreandi voluptatem hoc divinum animal ortum esse voluerunt, quo nihil mihi videtur absurdius. 2.88. haec dicuntur inconstantissime. cum enim summum bonum in voluptate ponat, negat infinito tempore aetatis voluptatem fieri maiorem quam finito atque modico. qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; negat enim summo bono afferre incrementum diem. qui autem voluptate vitam effici beatam effici voluptate beatam vitam A putabit, qui sibi is conveniet, si negabit voluptatem crescere longinquitate? igitur ne dolorem quidem. an dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? quid est igitur, cur ita semper deum appellet Epicurus beatum epicurus appellet beatum B Epicurus beatum appellet E et aeternum? dempta enim aeternitate nihilo beatior Iuppiter iupiter quam Epicurus; uterque enim summo bono fruitur, id est voluptate. At enim hic etiam dolore. At eum nihili nihili edd. nihil (nichil) facit; ait enim se, se RNV, superscr. A, om. BE si uratur, si uratur A 2 BE si iuratur A 1 si uratum R se iura- turum NV Quam hoc suave! dicturum. | 2.40. They failed to see that just as the horse is designed by nature for running, the ox for ploughing, and the dog for hunting, so man, as Aristotle observes, is born for two purposes, thought and action: he is as it were a mortal God. The Cyrenaics held on the contrary that this godlike animal came into being, like some dull, half-witted sheep, in order to feed and to enjoy the pleasure of procreation, â a view that seems to me the climax of absurdity. 2.88. In this he is grossly inconsistent. He places the Chief Good in pleasure, and yet he says that no greater pleasure would result from a lifetime of endless duration than from a limited and moderate period. If a person finds the sole Good in Virtue, it is open to him to say that the happy life is consummated by the consummation of virtue; for his position is that the Chief Good is not increased by lapse of time. But if one thinks that happiness is produced by pleasure, how can he consistently deny that pleasure is increased by duration? If it is not, pain is not either. Or if pain is worse the longer it lasts, is not pleasure rendered more desirable by continuance? On what ground then does Epicurus speak of the Deity (for so he always does) as happy and everlasting? Take away his everlasting life, and Jove is no happier than Epicurus; each of them enjoys the Chief Good, that is to say, pleasure. 'Ah but,' you say, 'Epicurus is liable to pain as well.' Yes, but he thinks nothing of pain; for he tells us that if he were being burnt to death he would exclaim, 'How delightful this is!' |
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| 179. Cicero, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •res publica, immortality of Found in books: Walters (2020) 97 |
| 180. Cicero, In Pisonem, 52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 10 |
| 181. Cicero, In Verrem, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019) 39 |
182. Cicero, Pro Archia, 1, 12, 14, 16, 23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019) 38| 23. nam si quis minorem gloriae fructum putat ex Graecis versibus percipi quam ex Latinis, vehementer errat, propterea quod Graeca leguntur in omnibus fere gentibus, Latina suis finibus exiguis sane continentur. qua re, si res eae quas gessimus orbis terrae regionibus definiuntur, cupere debemus, quo hominum nostrorum hominum nostrorum Bases : minus ( om. c2k, del. Madvig ) manuum nostrarum codd. tela pervenerint, eodem eodem eandem G : om. e gloriam famamque penetrare, quod cum ipsis populis de quorum rebus scribitur haec ampla sunt, tum eis iis χς : his cett. certe qui de vita gloriae causa dimicant hoc maximum et periculorum incitamentum est et laborum. | |
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183. Cicero, Pro Murena, 5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality Found in books: Oksanish (2019) 39| 5. fortunas quam res publica consulem ad communem salutem defendendam vocare. nam quod legem de ambitu tuli, certe ita tuli ut eam quam mihimet ipsi iam pridem tulerim tuleram Bake de civium periculis defendendis non abrogarem abrogarim Wesenberg . etenim si largitionem factam esse confiterer idque recte factum esse defenderem, facerem improbe, etiam si alius legem tulisset; cum vero nihil commissum contra legem esse defendam, quid est quod meam defensionem latio legis impediat? | |
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184. Polybius, Histories, 6.54.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •philosophy, and immortality Found in books: Long (2019) 65| 6.54.2. ἐξ ὧν καινοποιουμένης ἀεὶ τῶν ἀγαθῶν ἀνδρῶν τῆς ἐπʼ ἀρετῇ φήμης ἀθανατίζεται μὲν ἡ τῶν καλόν τι διαπραξαμένων εὔκλεια, γνώριμος δὲ τοῖς πολλοῖς καὶ παραδόσιμος τοῖς ἐπιγινομένοις ἡ τῶν εὐεργετησάντων τὴν πατρίδα γίνεται δόξα. τὸ δὲ μέγιστον, | 6.54.2. By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations. |
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| 185. Cicero, Pro Quinctio, 64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality Found in books: Oksanish (2019) 39 |
186. Cicero, Pro Rabirio Perduellionis Reo, 33-34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walters (2020) 98| 34. left you a great protection against these evils in these words of the consul, “Whoever wishes the republic to be safe.” Protect the legitimate use of these words, O Romans. Do not by your decision take the republic out of my hands; and do not take from the republic its hope of liberty, its hope of safety, its hope of dignity. | |
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| 187. Cicero, Letters To His Friends, 4.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, eternal life Found in books: Merz and Tieleman (2012) 194 |
188. Philo of Alexandria, On The Contemplative Life, 1, 13-14, 16, 18-19, 26, 28, 31-33, 35, 40-41, 43-79, 8, 80-90, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 225 | 42. For that which those men who gain victories in the Olympic games, when perfectly sober in the arena, and having all the Greeks for spectators do by day, exerting all their skill for the purpose of gaining victory and the crown, these men with base designs do at convivial entertainments, getting drunk by night, in the hour of darkness, when soaked in wine, acting without either knowledge, or art, or skill, to the insult, and injury, and great disgrace of those who are subjected to their violence. |
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189. Philo of Alexandria, On The Life of Moses, 1.112, 1.153-1.155, 1.158-1.159, 2.176, 2.216, 2.288, 2.291 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 250; Putthoff (2016) 90; Wilson (2010) 106, 180, 195 | 1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 1.153. But as he thought it a token of poverty of soul to be anxious about material wealth, he despised it as a blind thing, but he honoured the far-sighted wealth of nature, and was as great an admirer as any one in the world of that kind of riches, as he showed himself to be in his clothes, and in his food, and in his whole system and manner of life, not indulging in any theatrical affectation of pomp and magnificence, but cultivating the simplicity and unpretending affable plainness of a private individual, but a sumptuousness which was truly royal, in those things which it is becoming for a ruler to desire and to abound in; 1.154. and these things are, temperance, and fortitude, and continence, and presence of mind, and acuteness, and knowledge, and industry, and patience under evil, and contempt of pleasure, and justice, and exhortations to virtue and blame, and lawful punishment of offenders, and, on the contrary, praise and honour to those who did well in accordance with law. 1.155. Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him, and gave him instead the greatest and most perfect wealth; and this is the Wealth{2}{the text here is very corrupt.} of all the earth and sea, and of all the rivers, and of all the other elements, and all combinations whatever; for having judged him deserving of being made a partaker with himself in the portion which he had reserved for himself, he gave him the whole world as a possession suitable for his heir: 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 2.176. Moses now knew that a great plot was in agitation against him; for he had appointed his brother high priest in accordance with the will of God, which had been declared to him. And now false accusations were brought against him, as if he had falsified the oracles of God, and as if he had done so and made the appointment by reason of his family affection and goodwill towards his brother. 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. |
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190. Philo of Alexandria, On The Embassy To Gaius, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 90 | 5. for if the sight of elders, or instructors, or rulers, or parents, excites those who behold them to reverence and orderly conduct, and to an admiration of and desire for a life of moderation and temperance, how great a bulwark of virtue and excellence must we not expect to find in those souls which, after having investigated the nature of every created thing, have learnt to contemplate the uncreated and Divine Being, the first good of all, the one beautiful, and happy, and glorious, and blessed being; better, if one is to tell the plain truth, than the good itself; more beautiful than the beautiful itself; more happy than happiness itself; more blessed than blessedness itself; and, in short, if anything else in the world is so, more perfect than any one of the abovementioned things. |
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| 191. Philo of Alexandria, Allegorical Interpretation, 1.4, 1.31-1.32, 2.87, 3.140-3.141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Corrigan and Rasimus (2013) 13, 195; Geljon and Runia (2013) 191; Putthoff (2016) 90 |
| 192. Philo of Alexandria, Questions On Exodus, 2.28 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality, •immortality Found in books: Janowitz (2002) 74; Janowitz (2002b) 65; Wilson (2010) 190 |
193. Philo of Alexandria, That God Is Unchangeable, 143, 137 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 287 | 137. For she also being a widow, was commanded to sit down in the house of the father, the only Saviour; 37 on whose account, having forsaken for ever the company and society of men, she is at a distance from and widowhood of all human pleasures, and receives a divine seed; and being filled with the seeds of virtue, she conceives, and is in travail of virtuous actions. And when she has brought them forth, she carries off the prize against her adversaries, and is enrolled as victorious, bearing the palm as the emblem of her victory. For the name Thamar, being interpreted, means the palm-tree. |
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| 194. Propertius, Elegies, 2.1.31-2.1.34, 2.14.9-2.14.10, 2.20.17, 2.24.9-2.24.10, 2.32, 3.4, 4.7-4.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Meister (2019) 11, 22; Pandey (2018) 132, 205, 210 |
195. Philo of Alexandria, Who Is The Heir, 55-57, 246 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 90 | 246. But the attacks and conflicts of those powers which are not irreconcilable resemble the frequent effect of the discussions and quarrels about doctrines which arise among the Sophists. For inasmuch as they all labour for one end, namely the contemplation of the things of nature, they may be said to be friends; but inasmuch as they do not agree in their particular investigations they may be said to be in a state of domestic sedition; as, for instance, those who affirm the universe to be uncreated are at variance with those who insist upon its creation; and again those who urge that it will be destroyed are at strife with those who affirm that it is indeed perishable by nature but that it never will be destroyed, because it is held together by a more powerful chain, the will of the Creator. And again, those who affirm that there is nothing self-existent, but that everything has been created, are at variance with those who are of a contrary opinion. Those too, who say that man is the measure of all things, differ from those who would restrain the judicial faculties of the outward senses and of the intellect. And, in short, to sum up all these differences in a few words, those who represent everything as incomprehensible are at variance with those who say that a great number of things are properly understood. |
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| 196. Philo of Alexandria, That The Worse Attacks The Better, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Geljon and Runia (2013) 191 |
197. Philo of Alexandria, That Every Good Person Is Free, 109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philosophy, and immortality Found in books: Long (2019) 65 | 109. and the other said with great fortitude, "Beat Aristarchus's skin, for you cannot beat Aristarchus himself." These instances of brave fortitude, wholly full of daring, exceed in no slight degree the nobleness of those heroes, because the one class have a glory handed down to them by their ancestors without any actions of their own, while the fame of the others is founded on deeds of virtue deliberately performed, which very naturally make immortal those who practise them in a guileless spirit. XVII. |
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198. Philo of Alexandria, On The Virtues, 130, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 90 | 51. We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy. |
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| 199. Philo of Alexandria, Questions On Genesis, 1.16, 2.62, 3.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality •immortality, Found in books: Novenson (2020) 72, 250; Wilson (2010) 189, 190 |
| 200. Anon., Sibylline Oracles, 2.149-2.153 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 78 |
| 201. Philo of Alexandria, On The Preliminary Studies, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Taylor and Hay (2020) 287 |
202. Philo of Alexandria, On Dreams, 1.62, 1.68-1.69, 1.86, 1.228-1.230 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Novenson (2020) 72 | 1.62. Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as a divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, "I have seen the place in which the God of Israel Stood," in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot. 1.68. These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. 1.86. For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction. 1.228. A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. 1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); 1.230. and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be. XL. |
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203. Lucretius Carus, On The Nature of Things, 3.304-3.305, 3.322, 3.978-3.1023, 5.1-5.13, 5.82, 5.1193, 5.1198-5.1203, 6.60 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 169, 175; Gazis and Hooper (2021) 65; Long (2019) 76, 107; Meister (2019) 2, 8| 3.304. fumida, suffundens caecae caliginis umbra, 3.305. nec gelidis torpet telis perfixa pavoris; 3.322. ut nihil inpediat dignam dis degere vitam. 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 5.1. Quis potis est dignum pollenti pectore carmen 5.2. condere pro rerum maiestate hisque repertis? 5.3. quisve valet verbis tantum, qui fingere laudes 5.4. pro meritis eius possit, qui talia nobis 5.5. pectore parta suo quaesitaque praemia liquit? 5.6. nemo, ut opinor, erit mortali corpore cretus. 5.7. nam si, ut ipsa petit maiestas cognita rerum, 5.8. dicendum est, deus ille fuit, deus, inclyte Memmi, 5.9. qui princeps vitae rationem invenit eam quae 5.10. nunc appellatur sapientia, quique per artem 5.11. fluctibus et tantis vitam tantisque tenebris 5.12. in tam tranquillo et tam clara luce locavit. 5.13. confer enim divina aliorum antiqua reperta. 5.82. nam bene qui didicere deos securum agere aevom, 5.1193. et rapidi fremitus et murmura magna minarum. 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 6.60. quorum operum causas nulla ratione videre | |
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| 204. Ovid, Amores, 1.1-1.2, 1.15, 2.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ovid, on immortality of poet •book, and immortality of poet •poet, immortality of through book •immortality Found in books: Johnson and Parker (2009) 168; Pandey (2018) 3, 210 |
205. Ovid, Epistulae Ex Ponto, 3.4, 4.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Pandey (2018) 76, 227| 3.4. in minus hostili iussus abesse loco? 3.4. atque sit in ut sit vel sit ut nobis pars bona salva facis. 3.4. seu veri species seu fuit ille sopor. 3.4. in vestras venit si tamen ille manus. 3.4. laesus ab ingenio Naso poeta suo. 3.4. forsitan officio parta querella foret. 3.4. quidque petam cunctos edidicisse reor. 3.4. sed te, cum donas, ista iuvare solent. 3.4. et quam sim denso cinctus ab hoste loqui. 4.8. sit precor officio non gravis ira pio. 4.8. non data sunt. quid enim, quae facis ipse, darem? 4.8. auxilio postquam scis opus esse tuo. 4.8. naufragus in Getici litoris actus aquas, 4.8. ut festinatum non faciatis iter. 4.8. opponit nostris insidiosa 4.8. ipse vides rigido stantia vina gelu; 4.8. neve malis pietas sit tua lassa meis. 4.8. officium iusso littera nostra die. 4.8. cessat duritia mors quoque victa mea. 4.8. coniuge crudeles non habuere nefas. 4.8. desinat ut prior hoc incipiatque minor. 4.8. quod sit opus, videor dicere posse, tuum. 4.8. hac quia, quam video, gratior omnis erit. 4.8. Punica sub lento cortice grana rubent, 4.8. Iunonis si iam non gener ille foret, | |
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206. Ovid, Metamorphoses, 1.175-1.176, 2.367-2.380, 6.1-6.145, 14.153, 15.143, 15.745-15.879 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality •immortality of soul •poetry, immortality through •time, ovidian immortality Found in books: Dürr (2022) 165; Pandey (2018) 3, 22, 76, 132, 205, 227; Pillinger (2019) 192, 193, 194| 1.175. Hic locus est, quem, si verbis audacia detur, 1.176. haud timeam magni dixisse Palatia caeli. 2.367. Adfuit huic monstro proles Stheneleia Cycnus, 2.368. qui tibi materno quamvis a sanguine iunctus, 2.369. mente tamen, Phaethon, propior fuit. Ille relicto 2.370. (nam Ligurum populos et magnas rexerat urbes) 2.371. imperio ripas virides amnemque querellis 2.372. Eridanum implerat silvamque sororibus auctam, 2.373. cum vox est tenuata viro, canaeque capillos 2.374. dissimulant plumae, collumque a pectore longe 2.375. porrigitur, digitosque ligat iunctura rubentes, 2.376. penna latus velat, tenet os sine acumine rostrum. 2.377. Fit nova Cycnus avis, nec se caeloque Iovique 2.378. credit, ut iniuste missi memor ignis ab illo: 2.379. stagna petit patulosque lacus, ignemque perosus 2.380. quae colat elegit contraria flumina flammis. 6.1. Praebuerat dictis Tritonia talibus aures 6.2. carminaque Aonidum iustamque probaverat iram. 6.3. Tum secum “laudare parum est; laudemur et ipsae 6.4. numina nec sperni sine poena nostra sinamus” 6.5. Maeoniaeque animum fatis intendit Arachnes, 6.6. quam sibi lanificae non cedere laudibus artis 6.7. audierat. Non illa loco neque origine gentis 6.8. clara, sed arte fuit. Pater huic Colophonius Idmon 6.9. Phocaico bibulas tingebat murice lanas. 6.10. Occiderat mater; sed et haec de plebe suoque 6.11. aequa viro fuerat. Lydas tamen illa per urbes 6.12. quaesierat studio nomen memorabile, quamvis 6.13. orta domo parva parvis habitabat Hypaepis. 6.14. Huius ut adspicerent opus admirabile, saepe 6.15. deseruere sui nymphae vineta Timoli, 6.16. deseruere suas nymphae Pactolides undas. 6.17. Nec factas solum vestes spectare iuvabat; 6.18. tum quoque, cum fierent: tantus decor adfuit arti. 6.19. Sive rudem primos lanam glomerabat in orbes, 6.20. seu digitis subigebat opus repetitaque longo 6.21. vellera mollibat nebulas aequantia tractu, 6.22. sive levi teretem versabat pollice fusum, 6.23. seu pingebat acu, scires a Pallade doctam. 6.24. Quod tamen ipsa negat, tantaque offensa magistra 6.25. “certet” ait “mecum: nihil est, quod victa recusem.” 6.26. Pallas anum simulat falsosque in tempora canos 6.27. addit et infirmos, baculo quos sustinet, artus. 6.28. Tum sic orsa loqui: “Non omnia grandior aetas, 6.29. quae fugiamus, habet: seris venit usus ab annis. 6.30. Consilium ne sperne meum. Tibi fama petatur 6.31. inter mortales faciendae maxima lanae: 6.32. cede deae veniamque tuis, temeraria, dictis 6.33. supplice voce roga: veniam dabit illa roganti.” 6.34. Adspicit hanc torvis inceptaque fila relinquit, 6.35. vixque manum retinens confessaque vultibus iram 6.36. talibus obscuram resecuta est Pallada dictis: 6.37. “Mentis inops longaque venis confecta senecta. 6.38. Et nimium vixisse diu nocet. Audiat istas, 6.39. siqua tibi nurus est, siqua est tibi filia, voces. 6.40. Consilii satis est in me mihi. Neve monendo 6.41. profecisse putes, eadem est sententia nobis. 6.42. Cur non ipsa venit? cur haec certamina vitat?” 6.43. Tum dea “venit” ait, formamque removit anilem 6.44. Palladaque exhibuit. Venerantur numina nymphae 6.45. Mygdonidesque nurus: sola est non territa virgo. 6.46. Sed tamen erubuit, subitusque invita notavit 6.47. ora rubor rursusque evanuit, ut solet aer 6.48. purpureus fieri, cum primum aurora movetur, 6.49. et breve post tempus candescere solis ab ortu. 6.50. Perstat in incepto stolidaeque cupidine palmae 6.51. in sua fata ruit: neque enim Iove nata recusat, 6.52. nec monet ulterius, nec iam certamina differt. 6.53. Haud mora, constituunt diversis partibus ambae 6.54. et gracili geminas intendunt stamine telas 6.55. (tela iugo iuncta est, stamen secernit harundo); 6.56. inseritur medium radiis subtemen acutis, 6.57. quod digiti expediunt, atque inter stamina ductum 6.58. percusso paviunt insecti pectine dentes. 6.59. Utraque festit cinctaeque ad pectora vestes 6.60. bracchia docta movent, studio fallente laborem. 6.61. Illic et Tyrium quae purpura sensit aenum 6.62. texitur et tenues parvi discriminis umbrae, 6.63. qualis ab imbre solet percussis solibus arcus 6.64. inficere ingenti longum curvamine caelum: 6.65. in quo diversi niteant cum mille colores, 6.66. transitus ipse tamen spectantia lumina fallit; 6.67. usque adeo quod tangit idem est, tamen ultima distant. 6.68. Illic et lentum filis inmittitur aurum 6.69. et vetus in tela deducitur argumentum. 6.70. Cecropia Pallas scopulum Mavortis in arce 6.71. pingit et antiquam de terrae nomine litem. 6.72. Bis sex caelestes medio Iove sedibus altis 6.73. augusta gravitate sedent. Sua quemque deorum 6.74. inscribit facies: Iovis est regalis imago. 6.75. Stare deum pelagi longoque ferire tridente 6.76. aspera saxa facit, medioque e vulnere saxi 6.77. exsiluisse fretum, quo pignore vindicet urbem; 6.78. at sibi dat clipeum, dat acutae cuspidis hastam, 6.79. dat galeam capiti, defenditur aegide pectus, 6.80. percussamque sua simulat de cuspide terram 6.81. edere cum bacis fetum canentis olivae 6.82. mirarique deos: operis Victoria finis. 6.83. Ut tamen exemplis intellegat aemula laudis, 6.84. quod pretium speret pro tam furialibus ausis, 6.85. quattuor in partes certamina quattuor addit, 6.86. clara colore suo, brevibus distincta sigillis. 6.87. Threiciam Rhodopen habet angulus unus et Haemum 6.88. (nunc gelidi montes, mortalia corpora quondam !), 6.89. nomina summorum sibi qui tribuere deorum. 6.90. Altera Pygmaeae fatum miserabile matris 6.91. pars habet: hanc Iuno victam certamine iussit 6.92. esse gruem populisque suis indicere bella. 6.93. Pinxit et Antigonen ausam contendere quondam 6.94. cum magni consorte Iovis, quam regia Iuno 6.95. in volucrem vertit; nec profuit Ilion illi 6.96. Laomedonve pater, sumptis quin candida pennis 6.97. ipsa sibi plaudat crepitante ciconia rostro. 6.98. Qui superest solus, Cinyran habet angulus orbum; 6.99. isque gradus templi, natarum membra suarum, 6.100. amplectens saxoque iacens lacrimare videtur. 6.101. Circuit extremas oleis pacalibus oras: 6.102. is modus est, operisque sua facit arbore finem. 6.103. Maeonis elusam designat imagine tauri 6.104. Europam: verum taurum, freta vera putares. 6.105. Ipsa videbatur terras spectare relictas 6.106. et comites clamare suas tactumque vereri 6.107. adsilientis aquae timidasque reducere plantas. 6.108. Fecit et Asterien aquila luctante teneri, 6.109. fecit olorinis Ledam recubare sub alis; 6.110. addidit, ut satyri celatus imagine pulchram 6.111. Iuppiter implerit gemino Nycteida fetu, 6.112. Amphitryon fuerit, cum te, Tirynthia, cepit, 6.113. aureus ut Danaen, Asopida luserit ignis, 6.114. Mnemosynen pastor, varius Deoida serpens. 6.115. Te quoque mutatum torvo, Neptune, iuvenco 6.116. virgine in Aeolia posuit. Tu visus Enipeus 6.117. gignis Aloidas, aries Bisaltida fallis; 6.118. et te flava comas frugum mitissima mater 6.119. sensit equum, sensit volucrem crinita colubris 6.120. mater equi volucris, sensit delphina Melantho. 6.121. Omnibus his faciemque suam faciemque locorum 6.122. reddidit. Est illic agrestis imagine Phoebus, 6.123. utque modo accipitris pennas, modo terga leonis 6.124. gesserit, ut pastor Macareida luserit Issen; 6.125. Liber ut Erigonen falsa deceperit uva, 6.126. ut Saturnus equo geminum Chirona crearit. 6.127. Ultima pars telae, tenui circumdata limbo, 6.128. nexilibus flores hederis habet intertextos. 6.129. Non illud Pallas, non illud carpere Livor 6.130. possit opus. Doluit successu flava virago 6.131. et rupit pictas, caelestia crimina, vestes. 6.132. Utque Cytoriaco radium de monte tenebat, 6.133. ter quater Idmoniae frontem percussit Arachnes. 6.134. Non tulit infelix laqueoque animosa ligavit 6.135. guttura. Pendentem Pallas miserata levavit 6.136. atque ita “vive quidem, pende tamen, improba” dixit: 6.137. “lexque eadem poenae, ne sis secura futuri, 6.138. dicta tuo generi serisque nepotibus esto.” 6.139. Post ea discedens sucis Hecateidos herbae 6.140. sparsit; et extemplo tristi medicamine tactae 6.141. defluxere comae, cum quis et naris et aures, 6.142. fitque caput minimum, toto quoque corpore parva est: 6.143. in latere exiles digiti pro cruribus haerent, 6.144. cetera venter habet: de quo tamen illa remittit 6.145. stamen et antiquas exercet aranea telas. 14.153. voce tamen noscar; vocem mihi fata relinquent.” 15.143. Et quoniam deus ora movet, sequar ora moventem 15.745. Hic tamen accessit delubris advena nostris: 15.746. Caesar in urbe sua deus est; quem Marte togaque 15.747. praecipuum non bella magis finita triumphis 15.748. resque domi gestae properataque gloria rerum 15.749. in sidus vertere novum stellamque comantem, 15.750. quam sua progenies; neque enim de Caesaris actis 15.751. ullum maius opus, quam quod pater exstitit huius: 15.752. scilicet aequoreos plus est domuisse Britannos 15.753. perque papyriferi septemflua flumina Nili 15.754. victrices egisse rates Numidasque rebelles 15.755. Cinyphiumque Iubam Mithridateisque tumentem 15.756. nominibus Pontum populo adiecisse Quirini 15.757. et multos meruisse, aliquos egisse triumphos, 15.758. quam tantum genuisse virum? Quo praeside rerum 15.759. humano generi, superi, favistis abunde! 15.760. Ne foret hic igitur mortali semine cretus, 15.761. ille deus faciendus erat. Quod ut aurea vidit 15.762. Aeneae genetrix, vidit quoque triste parari 15.763. pontifici letum et coniurata arma moveri, 15.764. palluit et cunctis, ut cuique erat obvia, divis 15.765. “adspice” dicebat, “quanta mihi mole parentur 15.766. insidiae quantaque caput cum fraude petatur, 15.767. quod de Dardanio solum mihi restat Iulo. 15.768. Solane semper ero iustis exercita curis, 15.769. quam modo Tydidae Calydonia vulneret hasta, 15.770. nunc male defensae confundant moenia Troiae, 15.771. quae videam natum longis erroribus actum 15.772. iactarique freto sedesque intrare silentum 15.773. bellaque cum Turno gerere, aut, si vera fatemur, 15.774. cum Iunone magis? Quid nunc antiqua recordor 15.775. damna mei generis? Timor hic meminisse priorum 15.776. non sinit: en acui sceleratos cernitis enses? 15.777. Quos prohibete, precor, facinusque repellite, neve 15.778. caede sacerdotis flammas exstinguite Vestae!” 15.779. Talia nequiquam toto Venus anxia caelo 15.780. verba iacit superosque movet, qui rumpere quamquam 15.781. ferrea non possunt veterum decreta sororum, 15.782. signa tamen luctus dant haud incerta futuri. 15.783. Arma ferunt inter nigras crepitantia nubes 15.784. terribilesque tubas auditaque cornua caelo 15.785. praemonuisse nefas; solis quoque tristis imago 15.786. lurida sollicitis praebebat lumina terris. 15.787. Saepe faces visae mediis ardere sub astris, 15.788. saepe inter nimbos guttae cecidere cruentae. 15.789. Caerulus et vultum ferrugine Lucifer atra 15.790. sparsus erat, sparsi Lunares sanguine currus. 15.791. Tristia mille locis Stygius dedit omina bubo, 15.792. mille locis lacrimavit ebur, cantusque feruntur 15.793. auditi sanctis et verba mitia lucis. 15.794. Victima nulla litat magnosque instare tumultus 15.795. fibra monet, caesumque caput reperitur in extis. 15.796. Inque foro circumque domos et templa deorum 15.797. nocturnos ululasse canes umbrasque silentum 15.798. erravisse ferunt motamque tremoribus urbem. 15.799. Non tamen insidias venturaque vincere fata 15.800. praemonitus potuere deum, strictique feruntur 15.801. in templum gladii; neque enim locus ullus in urbe 15.802. ad facinus diramque placet nisi curia, caedem. 15.803. Tum vero Cytherea manu percussit utraque 15.804. pectus et Aeneaden molitur condere nube, 15.805. qua prius infesto Paris est ereptus Atridae 15.806. et Diomedeos Aeneas fugerat enses. 15.807. Talibus hanc genitor: “Sola insuperabile fatum, 15.808. nata, movere paras? Intres licet ipsa sororum 15.809. tecta trium: cernes illic molimine vasto 15.810. ex aere et solido rerum tabularia ferro, 15.811. quae neque concussum caeli neque fulminis iram 15.812. nec metuunt ullas tuta atque aeterna ruinas. 15.813. Invenies illic incisa adamante perenni 15.814. fata tui generis: legi ipse animoque notavi 15.815. et referam, ne sis etiamnum ignara futuri. 15.816. Hic sua complevit, pro quo, Cytherea, laboras, 15.817. tempora, perfectis, quos terrae debuit, annis. 15.818. Ut deus accedat caelo templisque colatur, 15.819. tu facies natusque suus, qui nominis heres 15.820. impositum feret unus onus caesique parentis 15.821. nos in bella suos fortissimus ultor habebit. 15.822. Illius auspiciis obsessae moenia pacem 15.823. victa petent Mutinae, Pharsalia sentiet illum. 15.824. Emathiique iterum madefient caede Philippi, 15.825. et magnum Siculis nomen superabitur undis, 15.826. Romanique ducis coniunx Aegyptia taedae 15.827. non bene fisa cadet, frustraque erit illa minata, 15.828. servitura suo Capitolia nostra Canopo. 15.829. Quid tibi barbariem, gentesque ab utroque iacentes 15.830. oceano numerem? Quodcumque habitabile tellus 15.831. sustinet, huius erit: pontus quoque serviet illi! 15.832. Pace data terris animum ad civilia vertet 15.833. iura suum legesque feret iustissimus auctor 15.834. exemploque suo mores reget inque futuri 15.835. temporis aetatem venturorumque nepotum 15.836. prospiciens prolem sancta de coniuge natam 15.837. ferre simul nomenque suum curasque iubebit, 15.838. nec nisi cum senior Pylios aequaverit annos, 15.839. aetherias sedes cognataque sidera tanget. 15.840. Hanc animam interea caeso de corpore raptam 15.841. fac iubar, ut semper Capitolia nostra forumque 15.842. divus ab excelsa prospectet Iulius aede.” 15.843. Vix ea fatus erat, media cum sede senatus 15.844. constitit alma Venus, nulli cernenda, suique 15.845. Caesaris eripuit membris neque in aera solvi 15.846. passa recentem animam caelestibus intulit astris. 15.847. Dumque tulit, lumen capere atque ignescere sensit 15.848. emisitque sinu: luna volat altius illa, 15.849. flammiferumque trahens spatioso limite crinem 15.850. stella micat natique videns bene facta fatetur 15.851. esse suis maiora et vinci gaudet ab illo. 15.852. Hic sua praeferri quamquam vetat acta paternis, 15.853. libera fama tamen nullisque obnoxia iussis 15.854. invitum praefert unaque in parte repugnat: 15.855. sic magni cedit titulis Agamemnonis Atreus, 15.856. Aegea sic Theseus, sic Pelea vicit Achilles; 15.857. denique, ut exemplis ipsos aequantibus utar, 15.858. sic et Saturnus minor est Iove: Iuppiter arces 15.859. temperat aetherias et mundi regna triformis, 15.860. terra sub Augusto est; pater est et rector uterque. 15.861. Di, precor, Aeneae comites, quibus ensis et ignis 15.862. cesserunt, dique Indigetes genitorque Quirine 15.863. urbis et invicti genitor Gradive Quirini, 15.864. Vestaque Caesareos inter sacrata penates, 15.865. et cum Caesarea tu, Phoebe domestice, Vesta, 15.866. quique tenes altus Tarpeias Iuppiter arces, 15.867. quosque alios vati fas appellare piumque est: 15.868. tarda sit illa dies et nostro serior aevo, 15.869. qua caput Augustum, quem temperat, orbe relicto 15.870. accedat caelo faveatque precantibus absens! 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.873. Cum volet, illa dies, quae nil nisi corporis huius 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam. | |
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207. Ovid, Tristia, 2.207-2.214, 3.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Pandey (2018) 22, 132, 205| 2.207. perdiderint cum me duo crimina, carmen et error, 2.208. alterius facti culpa silenda milli'. 2.209. nam non sum tanti, renovem ut tua vulnera. Caesar, 2.210. quem nimio plus est indoluisse semel. 2.211. altera pars superest, qua turpi carmine factus 2.212. arguor obsceni doctor adulterii, 2.213. fas ergo est aliqua caelestia pectora falli, 2.214. et sunt notitia multa minora tua; 3.1. ‘Missus in hanc venio timide liber exulis urbem: 3.1. Ergo erat in fatis Scythiam quoque visere nostris, 3.1. Haec mea si casu miraris epistula quare 3.1. O mihi care quidem semper, sed tempore duro 3.1. Usus amicitiae tecum mihi parvus, ut illam 3.1. Foedus amicitiae nec vis, carissime, nostrae, 3.1. VADE salutatum, subito perarata, Perillam, 3.1. Nunc ego Triptolemi cuperem consistere curru, 3.1. Hic quoque sunt igitur Graiae—quis crederet?—urbes 3.1. Siquis adhuc istic meminit Nasonis adempti, 3.1. Si quis es, insultes qui casibus, improbe, nostris, 3.1. Frigora iam Zephyri minuunt, annoque peracto 3.1. Ecce supervacuus—quid enim fuit utile gigni?— 3.1. Cultor et antistes doctorum sancte virorum, | |
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| 208. Hyginus, Fabulae (Genealogiae), a b c d\n0 226 226 226 0 \n1 227 227 227 0 \n2 228 228 228 0 \n3 229 229 229 0 \n4 230 230 230 0 \n5 225 225 225 0 \n6 224 224 224 0 \n7 223 223 223 0 \n8 222 222 222 0 \n9 221 221 221 0 \n10 248 248 248 0 \n11 247 247 247 0 \n12 246 246 246 0 \n13 245 245 245 0 \n14 244 244 244 0 \n15 243 243 243 0 \n16 242 242 242 0 \n17 241 241 241 0 \n18 147.3‐4 147.3‐4 147 3‐4\n19 240 240 240 0 \n20 239 239 239 0 \n21 238 238 238 0 \n22 237 237 237 0 \n23 236 236 236 0 \n24 235 235 235 0 \n25 234 234 234 0 \n26 233 233 233 0 \n27 232 232 232 0 \n28 231 231 231 0 \n29 49 49 49 0 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Pamias (2017) 180 |
| 209. Horace, Epodes, 1.5.101, 15.1-15.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, of the gods •immortality, in general •immortality, vs. divine happiness Found in books: Meister (2019) 2, 22 |
210. Philo of Alexandria, On The Life of Abraham, 258 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality, Found in books: Wilson (2010) 190 | 258. And there are evidences of these assertions to be seen in the holy scriptures; which it is impossible should be convicted of false witness, and they tell us that Abraham, having wept a short time over his wife's body, soon rose up from the corpse; thinking, as it should seem, that to mourn any longer would be inconsistent with that wisdom by which he had been taught that he was not to look upon death as the extinction of the soul, but rather as a separation and disjunction of it from the body, returning back to the region from whence it came; and it came, as is fully shown in the history of the creation of the world, from God. |
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| 211. Horace, Odes, 1.1.1-1.1.6, 1.1.29-1.1.36, 1.6, 1.12, 3.30, 4.2.17-4.2.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, in epinician narrative •immortality, in general •book, and immortality of poet •poet, immortality of through book •immortality •ovid, on immortality of poet Found in books: Johnson and Parker (2009) 168, 183; Meister (2019) 76, 127; Pandey (2018) 3, 54, 55, 56, 205, 248 |
212. Philo of Alexandria, On The Eternity of The World, 35, 47, 76-77, 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 77 | 9. And according to these men there may be one world spoken of as eternal and another as destructible, destructible in reference to its present arrangement, and eternal as to the conflagration which takes place, since it is rendered immortal by regenerations and periodical revolutions which never cease. |
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213. Philo of Alexandria, On The Cherubim, 42-48, 50-51, 49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 287 | 49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. 49. And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them. XII. |
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214. Philo of Alexandria, On The Confusion of Tongues, 186, 95, 149 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 250; Stuckenbruck (2007) 496 | 149. And I also admire the things which are spoken under divine inspiration in the books of Kings, according to which those who flourished many generations afterwards and lived in a blameless manner, are spoken of as the sons of David who wrote hymns to God; though, during his lifetime, even their great grandfathers had not yet been born. The truth is, that the birth here spoken of is that of souls made immortal by their virtues, not of perishable bodies, and this birth is naturally referred to the leaders of virtue, as its parents and progenitors. XXIX. |
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| 215. Philo of Alexandria, On The Decalogue, 18, 98, 54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 144 |
216. Philo of Alexandria, On Drunkenness, 214 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Taylor and Hay (2020) 225 | 214. Now, there are three persons who contribute to the conviviality of the human race, --the chief baker, the cup-bearer, and the maker of delicacies: very naturally, since we desire the use and enjoyment of three things--meat, confections, and drink. But some men only desire that indispensable food which we use of necessity for the sake of our health, and in order to avoid living in an illiberal manner. Others again desire immoderate and exceedingly extravagant luxuries, which, breaking through the appetites, and weighing down, and overwhelming the channels of the body by their number, usually become the parents of all sorts of terrible diseases. |
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217. Philo of Alexandria, On Flight And Finding, 101, 37, 63, 141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 90 | 141. He is taught by the oracle that, "I will be with thee." And, indeed, inquiries into individual matters have a certain elegant and philosophical kind of meditation in them; for how can they avoid it? But the inquiry into the nature of God, the most excellent of all things, who is incomparable, and the cause of all things, at once delights those who betake themselves to its consideration, and it is not imperfect inasmuch as he, out of his own merciful nature, comes forward to meet it, displaying himself by his virgin graces, and willingly to all those who are desirous to see him. Not, indeed, such as he is, for that is impossible, since Moses also turned away his face, for he feared to see God face to face; but as far as it is possible for created nature to approach by its own power those things which are only discernible to the mind. |
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218. Philo of Alexandria, On Giants, 1.16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 91; Stuckenbruck (2007) 496 | 63. But when he became improved, and was about to have his name changed, he then became a man born of God, according to the oracle which was delivered to him, "I am thy God, take care that thou art approved before me, and be thou Blameless." |
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| 219. Philo of Alexandria, On The Life of Joseph, 264 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 |
| 220. Hirtius, Commentarius De Bello Alexandrino, 1.21.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, achieved •immortality, deathlessness •immortality, divinity •souls, and immortality Found in books: Long (2019) 83 |
221. Philo of Alexandria, On The Migration of Abraham, 150, 166, 181, 53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 90 | 53. Therefore, after having left all mortal things, God, as I have said before, gives, as his first gift to the soul, an exhibition and an opportunity of contemplating mortal things: and in the second place he gives it an improvement in the doctrines of virtue, in respect both of their numbers and of their importance; for he says, "And I will make thee into a mighty nation," using this expression with reference to the multitude of the nation, and with reference to the increase and improvement of what was already great; |
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222. Philo of Alexandria, On The Change of Names, 134-135, 14-15, 22, 76, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 287 | 13. For these men have need of the complete use of the divine name who come to a created or mortal generation, in order that, if they cannot attain to the best thing, they may at least arrive at the best possible name, and arrange themselves in accordance with that; and the sacred oracle which is delivered as from the mouth of the Ruler of the universe, speaks of the proper name of God never having been revealed to any one, when God is represented as saying, "For I have not shown them my Name;" for by a slight change in the figure of speech here used, the meaning of what is said would be something of this kind: "My proper name I have not revealed to them," but only that which is commonly used, though with some misapplication, because of the reasons abovementioned. |
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223. Philo of Alexandria, On The Creation of The World, 134-135, 152, 154, 156, 70, 78, 77 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 90 | 77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal. |
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| 224. Philo of Alexandria, On Planting, 14, 161-165, 18-26, 9, 160 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 225 |
225. Philo of Alexandria, On The Posterity of Cain, 135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Taylor and Hay (2020) 287 | 135. on which account Moses, in strict accordance with the principles of natural philosophy, represents Leah as Hated. For those whom the charms of pleasures, which are with Rachel, that is to say, with the outward sense, cannot be endured by Leah, who is situated out of the reach of the passions; on which account they repudiate and detest her. But as far as she herself is concerned, her alienation from the creature produces her a close connection with God, from whom she receives the seeds of wisdom, and conceives, and travails, and brings forth virtuous ideas, worthy of the father who begot them. If therefore, you, O my soul, imitating Leah, reject mortal things, you will of necessity turn to the incorruptible God, who will shed over you all the fountains of his good. XLI. |
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226. Philo of Alexandria, On Curses, 114, 160-169, 159 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 287 | 159. For the love of virtue being inflamed and excited by the brilliant appearance of virtue, burns to ashes the pleasures of the body, and then cuts them to pieces and pounds them to nothing, using the divine word which can at all times divide everything. And in this manner he teaches us that among the bodily advantages are health, and beauty, and the accuracy of the outward senses, and the perfection of bodily vigour with strength and mighty energy; but still that all these things are common to accursed and wicked persons, while if they were really good no wicked person would be allowed to partake of them. |
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227. Philo of Alexandria, On The Sacrifices of Cain And Abel, 10, 8-9, 102 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 287 | 102. But it is most entirely in accordance with nature "to sacrifice the males of every creature that openeth the womb, to God." For as nature has given to women the womb, as the part most excellently adapted for the generation of animals, so also for the production of things she has placed a power in the soul, by means of which the mind conceives and is in travail, and brings forth many things. |
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228. Philo of Alexandria, On The Special Laws, 1.269, 1.277, 1.288, 1.303, 2.30, 3.1, 3.169-3.178, 4.123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality •immortality, •philosophy, and immortality •mortality/immortality Found in books: Levison (2009) 148; Long (2019) 65; Novenson (2020) 72; Putthoff (2016) 90; Taylor and Hay (2020) 287; Wilson (2010) 106 | 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. 1.288. On this soul the sacred fire is continually kept burning, preserved with care and unextinguishable. But the light of the mind is wisdom; as, on the contrary, the darkness of the soul is folly. For what the light discernible by the outward senses is to the eyes, that is knowledge to reason with a view to the contemplation of incorporeal things discernible only by the intellect, the light of which is continually shining and never extinguished.LIII. 1.303. But, nevertheless, he selected out of the whole race of mankind those who were really men for their superior excellence; and he elected them and thought them worthy of the highest possible honour, calling them to the service of himself, to that everlasting fountain of all that is good; from which he has showered forth other virtues, drawing forth, at the same time, for our enjoyment, combined with the greatest possible advantage, a drink contributing more than ever nectar, or at all events not less, to make those who drink of it immortal. 2.30. and the mind is compared at one time to a virgin, and at another to a woman who is a widow, and again to one who is still united to a husband. It is compared to a virgin, when it preserves itself pure, and undefiled, free from the influence of pleasures and appetites, and likewise of pains and fears, treacherous passions, and then the father who begot it retains the regulation of it; and her principle, as in the case of a virtuous woman, she now being united to pure reason, in accordance with virtue, will exert a proper care to defend her, implanting in her, like a husband, the most excellent conceptions. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.169. Market places, and council chambers, and courts of justice, and large companies and assemblies of numerous crowds, and a life in the open air full of arguments and actions relating to war and peace, are suited to men; but taking care of the house and remaining at home are the proper duties of women; the virgins having their apartments in the centre of the house within the innermost doors, and the full-grown women not going beyond the vestibule and outer courts; 3.170. for there are two kinds of states, the greater and the smaller. And the larger ones are called really cities; but the smaller ones are called houses. And the superintendence and management of these is allotted to the two sexes separately; the men having the government of the greater, which government is called a polity; and the women that of the smaller, which is called oeconomy. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings. 3.172. But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173. Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{#de 25:11.} but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness; 3.174. for shall a woman utter abuse in the marketplace and give vent to unlawful language? and if another man uses foul language, will not she stop her ears and run away? But as it is now, some women are advanced to such a pitch of shamelessness as not only, though they are women, to give vent to intemperate language and abuse among a crowd of men, but even to strike men and insult them, with hands practised rather in works of the loom and spinning than in blows and assaults, like competitors in the pancratium or wrestlers. And other things, indeed, may be tolerable, and what any one might easily bear, but that is a shocking thing if a woman were to proceed to such a degree of boldness as to seize hold of the genitals of one of the men quarrelling. 3.175. For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched. 3.176. And it is fitting to praise those who have been the judges and managers of the gymnastic games, who have kept women from the spectacle, in order that they might not be thrown among naked men and so mar the approved coinage of their modesty, neglecting the ordices of nature, which she has appointed for each section of our race; for neither is it right for men to mix with women when they have laid aside their garments, but each of the sexes ought to avoid the sight of the other when they are naked, in accordance with the promptings of nature. 3.177. Well, then, of those things of which we are to abstain from the sight, are not the hands much more to be blamed for the touch? For the eyes, being wholly at freedom, are nevertheless often constrained so as to see things which they do not wish to see; but the hands are ranked among those parts which are completely under subjection, and obey our commands, and are subservient to us.XXXII. 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. |
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229. Philo of Alexandria, On Husbandry, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality Found in books: Novenson (2020) 72 | 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road." |
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| 230. Horace, Letters, 1.1.106 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 8 |
| 231. Augustus, Res Gestae Divi Augusti, 20 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Pandey (2018) 248 |
| 232. Catullus, Poems, 1.9-1.10, 2.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker (2009) 168 |
| 233. Tibullus, Elegies, 1.3.57-1.3.66, 2.3.31-2.3.32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality •immortality, vs. divine happiness Found in books: Gazis and Hooper (2021) 65; Meister (2019) 10 |
234. Diodorus Siculus, Historical Library, 1.2.4, 3.65.5-3.65.7, 4.1.4, 4.33.5-4.33.11, 4.43.1, 4.48.5-4.48.6, 4.76.4, 5.46, 7.1, 12.9.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality •resurrection / immortality •immortality, in general Found in books: Bednarek (2021) 43, 56; Ekroth (2013) 334; Kirichenko (2022) 188; Meister (2019) 97; Pamias (2017) 25, 31, 148, 149; de Jáuregui et al. (2011) 328 | 1.2.4. Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements. 3.65.5. Consequently he sailed across secretly to his army, and then Lycurgus, they say, falling upon the Maenads in the city known as Nysium, slew them all, but Dionysus, bringing his forces over, conquered the Thracians in a battle, and taking Lycurgus alive put out his eyes and inflicted upon him every kind of outrage, and then crucified him. 3.65.6. Thereupon, out of gratitude to Charops for the aid the man had rendered him, Dionysus made over to him the kingdom of the Thracians and instructed him in the secret rites connected with the initiations; and Oeagrus, the son of Charops, then took over both the kingdom and the initiatory rites which were handed down in the mysteries, the rites which afterwards Orpheus, the son of Oeagrus, who was the superior of all men in natural gifts and education, learned from his father; Orpheus also made many changes in the practices and for that reason the rites which had been established by Dionysus were also called "Orphic." 3.65.7. But some of the poets, one of whom is Antimachus, state that Lycurgus was king, not of Thrace, but of Arabia, and that the attack upon Dionysus and the Bacchantes was made at the Nysa which is in Arabia. However this may be, Dionysus, they say, punished the impious but treated all other men honourably, and then made his return journey from India to Thebes upon an elephant. 4.1.4. We, however, holding the opposite opinion to theirs, have shouldered the labour which such a record involves and have expended all the care within our power upon the ancient legends. For very great and most numerous deeds have been performed by the heroes and demi-gods and by many good men likewise, who, because of the benefits they conferred which have been shared by all men, have been honoured by succeeding generations with sacrifices which in some cases are like those offered to the gods, in other cases like such as are paid to heroes, and of one and all the appropriate praises have been sung by the voice of history for all time. 4.33.5. After this Hippocoön exiled from Sparta his brother Tyndareüs, and the sons of Hippocoön, twenty in number, put to death Oeonus who was the son of Licymnius and a friend of Heracles; whereupon Heracles was angered and set out against them, and being victorious in a great battle he made a slaughter of every man of them. Then, taking Sparta by storm he restored Tyndareüs, who was the father of the Dioscori, to his kingdom and bestowed upon him the kingdom on the ground that it was his by right of war, commanding him to keep it safe for Heracles' own descendants. 4.33.6. There fell in the battle but a very few of the comrades of Heracles, though among them were famous men, such as Iphiclus and Cepheus and seventeen sons of Cepheus, since only three of his twenty sons came out alive; whereas of the opponents Hippocoön himself fell, and ten sons along with him, and vast numbers of the rest of the Spartans. 4.33.7. From this campaign Heracles returned into Arcadia, and as he stopped at the home of Aleos the king he lay secretly with his daughter Augê, brought her with child, and went back to Stymphalus. 4.33.8. Aleos was ignorant of what had taken place, but when the bulk of the child in the womb betrayed the violation of his daughter he inquired who had violated her. And when Augê disclosed that it was Heracles who had done violence to her, he would not believe what she had said, but gave her into the hands of Nauplius his friend with orders to drown her in the sea. 4.33.9. But as Augê was being led off to Nauplia and was near Mount Parthenium, she felt herself overcome by the birth-pains and withdrew into a near-by thicket as if to perform a certain necessary act; here she gave birth to a male child, and hiding the babe in some bushes she left it there. After doing this Augê went back to Nauplius, and when she had arrived at the harbour of Nauplia in Argolis she was saved from death in an unexpected manner. 4.33.10. Nauplius, that is, decided not to drown her, as he had been ordered, but to make a gift of her to some Carians who were setting out for Asia; and these men took Augê to Asia and gave her to Teuthras the king of Mysia. 4.33.11. As for the babe that had been left on Parthenium by Augê, certain herdsmen belonging to Corythus the king came upon it as it was getting its food from the teat of a hind and brought it as a gift to their master. Corythus received the child gladly, raised him as if he were his own son, and named him Telephus after the hind (elaphos) which had suckled it. After Telephus had come to manhood, being seized with the desire to learn who his mother was, he went to Delphi and received the reply to sail to Mysia to Teuthras the king. 4.43.1. But there came on a great storm and the chieftains had given up hope of being saved, when Orpheus, they say, who was the only one on shipboard who had ever been initiated in the mysteries of the deities of Samothrace, offered to these deities the prayers for their salvation. 4.48.5. The moment the king fell, the Greeks took courage, and the Colchi turned in flight and the larger part of them were slain in the pursuit. There were wounded among the chieftains Jason, Laërtes, Atalantê, and the sons of Thespius, as they are called. However they were all healed in a few days, they say, by Medea by means of roots and certain herbs, and the Argonauts, after securing provisions for themselves, set out to sea, and they had already reached the middle of the Pontic sea when they ran into a storm which put them in the greatest peril. 4.48.6. But when Orpheus, as on the former occasion, offered up prayers to the deities of Samothrace, the winds ceased and there appeared near the ship Glaucus the Sea-god, as he is called. The god accompanied the ship in its voyage without ceasing for two days and nights and foretold to Heracles his Labours and immortality, and to the Tyndaridae that they should be called Dioscori ("Sons of Zeus") and receive at the hands of all mankind honour like that offered to the gods. 4.76.4. But though Daedalus was an object of admiration because of his technical skill, yet he had to flee from his native land, since he had been condemned for murder for the following reason. Talos, a son of the sister of Daedalus, was receiving his education in the home of Daedalus, while he was still a lad in years. 5.46. 1. The soldiers receive a pay which is apportioned to them and in return protect the land by means of forts and posts fixed at intervals; for there is one section of the country which is infested with robber bands, composed of bold and lawless men who lie in wait for the farmer and war upon them.,2. And as for the priests, they far excel the rest in luxury and in every other refinement and elegance of their manner of life; so, for instance, their robes are of linen and exceptionally sheer and soft, and at times they wear garments woven of the softest wool; furthermore, their headdress is interwoven with gold, their footgear consists of sandals which are of varied colours and ingeniously worked, and they wear the same gold ornaments as do the women, with the exception of the earrings. The first duties of the priests concerned with the services paid to the gods and with the hymns and praises which are accorded them, and in them they recite in song the achievements of the gods one after another and the benefactions they have bestowed upon mankind.,3. According to the myth which the priests give, the gods had their origin in Crete, and were led by Zeus to Panchaea at the time when he sojourned among men and was king of the inhabited earth. In proof of this they cite their language, pointing out that most of the things they have about them still retain their Cretan names; and they add that the kinship which they have with the Cretans and the kindly regard they feel toward them are traditions they received from their ancestors, since this report is ever handed down from one generation to another. And it has been their practice, in corroboration of these claims, to point to inscriptions which, they said, were made by Zeus during the time he still sojourned among men and founded the temple.,4. The land possesses rich mines of gold, silver, copper, tin, and iron, but none of these metals is allowed to be taken from the island; nor may the priests for any reason whatsoever set foot outside of the hallowed land, and if one of them does so, whoever meets him is authorized to slay him.,5. There are many great dedications of gold and of silver which have been made to the gods, since time has amassed the multitude of such offerings.,6. The doorways of the temple are objects of wonder in their construction, being worked in silver and gold and ivory and citrus-wood. And there is the couch of the god, which is six cubits long and four wide and is entirely of gold and skillfully constructed in every detail of its workmanship.,7. Similar to it both in size and in costliness in general is the table of the god which stands near the couch. And on the centre of the couch stands a large gold stele which carries letters which the Egyptians call sacred, and the inscription recounts the deeds both of Uranus and of Zeus; and to them there were added by Hermes the deeds also of Artemis and of Apollo. As regards the islands, then, which lie in the ocean opposite Arabia, we shall rest content with what has been said. 7.1. 7.1. 1. Orpheus was contemporary with Heracles, both of them living one hundred years before the period of the Trojan War; and as I read in the work of Orpheus On Stones, where he speaks about himself, he says that he lived just a little after Helenus, and that Homer was one generation after Helenus. And Homer, according to Dionysius the writer of cycles, is said to have lived at the time of two expeditions, that against Thebes and the one which the Greeks undertook on behalf of Helen. And Diodorus agrees with Dionysius, as do countless others. 12.9.6. For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lion's skin and club; and he won the admiration of his fellow citizens as responsible for their victory. |
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| 235. Vitruvius Pollio, On Architecture, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019) 38 |
| 236. Philo of Alexandria, Plant., 14, 161-165, 9, 160 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 225 |
| 237. Asclepiades Mendesius, Fragments, 4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
| 238. Anon., The Shepherd, 93.1-93.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Despotis and Lohr (2022) 344 |
| 239. Juvenal, Satires, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Vinzent (2013) 106 |
240. Dio Chrysostom, Orations, 43.8-43.9, 47.2-47.7, 51.7-51.8 (1st cent. CE - missingth cent. CE) Tagged with subjects: •immortality, eternal life Found in books: Merz and Tieleman (2012) 230 | 43.8. And now I must leave my country, not, as on that other occasion, without repining, attended as I then was by the affection and admiration of all, but rather attended by the enmity of some; since I myself have suffered no harm, For never did they lift my cows or mares. However, I am not surprised at my present troubles; since even the famous Socrates, whom I have often mentioned, during the tyranny of the Thirty did everything in behalf of the people and took no part in the crimes of that régime, but, when ordered by the Thirty to fetch Leon of Salamis, he refused to obey, and he openly reviled the tyrants, saying they were like wicked herdsmen, who, having received the cows when strong and numerous, make them few and weaker; 43.9. but nevertheless it was by the government of the people, on whose account he then risked his life, that later on when that government was flourishing, because he had been slandered by certain informers, he was put to death. Now his accuser was Meletus, a loathsome fellow, and a liar too. Said he, "Socrates is guilty of corrupting young men and of not honouring the deities whom the city honours but of introducing other new divinities" â virtually the opposite to what Socrates was wont to do. 47.2. Now perhaps this experience of mine is a matter of necessity, for previously I used to be surprised at those philosophers who abandoned their own countries under no compulsion and chose to dwell among other peoples, and what is more, despite their own claim that a man should honour his fatherland and regard it as of supreme importance, and that activity in public affairs and playing one's part as a citizen is the natural duty of a human being. I am referring to Zeno, Chrysippus, and Cleanthes, not one of whom stayed at home, despite these brave words. Did they not, then, mean what they said? They above all others did, to my way of thinking. 47.3. Why, they regarded concern for a man's own city as a noble and truly blessed and appropriate function for men of wisdom; on the other hand, they used to view with distrust the difficulties and vexations it involved â not only ignorance on the part of some, but malice on the part of others, and sheer heedlessness on the part of still others â unless a man of wisdom could at the same time possess the strength and power of a Heracles; however, they considered this impossible. 47.4. And yet we hear of Heracles himself that, though he made himself master of Egypt and Libya, and also of the people who dwelt about the Euxine Sea, both Thracians and Scythians, and though he captured Ilium, having crossed over with a small army, and though, after gaining control over all these peoples, he actually set himself up as king; still when he arrived in Argos he busied himself with removing the dung from the stables of Augeas or hunting serpents or chasing birds, to keep them from troubling the farmers in Stymphalus, or with performing other such menial and humble tasks at the bidding of another; and finally, they say, he was sent to Hades, with such exceeding fairness did his fellow townsman treat him! But we hear that, though the Argives and Thebans praised and admired Heracles, still they shut their eyes to his mistreatment. 47.5. It was the thought of this, it seems to me, which made Homer, who was not only a fine poet but also in his way a philosopher, spend all his time abroad â so much so that no one could determine his country â and prefer to get twenty-five drachmas by begging, and that too in the rôle of a madman, rather than live at home. And so it was that in later days all men claimed him as their countryman. Again, while Homer's name is well known among all Greeks and barbarians, most men, it is safe to day, have not even heard of Ios â if he really was born there â and there is not much talk of Chios or of Colophon either; and yet Colophon can show a poet not inferior to Homer, namely Apollo. Again, Pythagoras of his own volition fled from Samos when it was under the tyrant, and yet among all other peoples, and especially, I believe, about the shores of Italy, he was honoured as a god. 47.6. "What of it," some one in this audience has been saying long since, "are you comparing yourself with Homer and Pythagoras and Zeno?" Nay, by Heaven, not I, except that it was the opinion of all the philosophers that life in their own native land was hard. For what think you? That they did not love their home-lands, but that Homer, while he lamented over Odysseus and declared that Odysseus was willing to die forthwith if only he could see the smoke rising from Ithaca, did not himself cherish his own city, but, on the contrary, that he was not confessing under the name of Odysseus his own love and longing for his native heath? 47.7. On the other hand, while I cannot say whether the man who always remained in his father land, doing whatever seemed best to his fellow citizens and the laws, benefited the Athenians to any great extent, I do know the loss which they sustained in his death. For even now they still are reproached concerning Socrates for not having behaved toward him either justly or piously, and it is said that this conduct of theirs occasioned all the evils which befell them later. |
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| 241. Anon., 2 Baruch, 50-51, 49 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Grabbe (2010) 94 |
| 242. Epictetus, Discourses, 1.12.23, 1.16, 1.16.19-1.16.21, 2.18.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality of soul •immortality Found in books: Despotis and Lohr (2022) 193; Dürr (2022) 165, 166 |
243. Arrian, Anabasis of Alexander, 4.11.2-4.11.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 334| 4.11.2. Καλλισθένην δὲ ὑπολαβόντα, Ἀλέξανδρον μὲν, εἰπεῖν, ὦ Ἀνάξαρχε, οὐδεμιᾶς ἀνάξιον ἀποφαίνω τιμῆς ὅσαι ξύμμετροι ἀνθρώπῳ· ἀλλὰ διακεκρίσθαι γὰρ τοῖς ἀνθρώποις ὅσαι τε ἀνθρώπιναι τιμαὶ καὶ ὅσαι θεῖαι πολλοῖς μὲν καὶ ἄλλοις, καθάπερ ναῶν τε οἰκοδομήσει καὶ ἀγαλμάτων ἀναστάσει καὶ τεμένη ὅτι τοῖς θεοῖς ἐξαιρεῖται καὶ θύεται ἐκείνοις καὶ σπένδεται, καὶ ὕμνοι μὲν ἐς τοὺς θεοὺς ποιοῦνται, ἔπαινοι δὲ ἐς ἀνθρώπους, — ἀτὰρ οὐχ ἥκιστα τῷ τῆς προσκυνήσεως νόμῳ. 4.11.3. τοὺς μὲν γὰρ ἀνθρώπους φιλεῖσθαι πρὸς τῶν ἀσπαζομένων, τὸ θεῖον δέ, ὅτι ἄνω που ἱδρυμένον καὶ οὐδὲ ψαῦσαι αὐτοῦ θέμις, ἐπὶ τῷδε ἄρα τῇ προσκυνήσει γεραίρεται, καὶ χοροὶ τοῖς θεοῖς ἵστανται καὶ παιᾶνες ἐπὶ τοῖς θεοῖς ᾅδονται. καὶ οὐδὲν θαυμαστόν, ὁπότε γε καὶ αὐτῶν τῶν θεῶν ἄλλοις ἄλλαι τιμαὶ πρόσκεινται, καὶ ναὶ μὰ Δία ἥρωσιν ἄλλαι, καὶ αὗται ἀποκεκριμέναι τοῦ θείου. | |
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244. New Testament, 1 Peter, 1.15-1.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •homonymy, immortality Found in books: Mcglothlin (2018) 129| 1.15. ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε, 1.16. διότι γέγραπται [ὅτι]Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος. | 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy." |
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245. New Testament, Philippians, 1.21, 1.23, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, immortality Found in books: Potter Suh and Holladay (2021) 239| 1.21. Ἐμοὶ γὰρ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. | 1.21. For to me to live is Christ, and to die is gain. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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| 246. Appian, Civil Wars, 1.97 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soter (bishop of rome), soul, immortality of Found in books: Hahn Emmel and Gotter (2008) 259 |
| 247. Tacitus, Agricola, 46 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Oksanish (2019) 40 |
| 248. Suetonius, Tiberius, 70.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Oksanish (2019) 40 |
| 249. Epictetus, Enchiridion, 31, 53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 9 |
250. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 250; Putthoff (2016) 46| 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. | 15.22. For as inAdam all die, so also in Christ all will be made alive. |
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251. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul •immortality Found in books: Garcia (2021) 144; Stuckenbruck (2007) 573 | 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. |
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252. Josephus Flavius, Jewish War, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 573 | 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; |
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253. New Testament, Romans, 5.5, 6.20, 7.5, 7.14-7.18, 7.22-7.25, 8.3, 8.7, 8.11, 8.17, 8.29, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012) 47, 234, 235, 308; Mcglothlin (2018) 91, 171, 230, 252; Potter Suh and Holladay (2021) 239| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 6.20. ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. 7.5. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. | 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 6.20. For when you were servants of sin, you were free in regard to righteousness. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. |
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254. New Testament, Titus, 2.11-2.15, 3.4-3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 53; Vinzent (2013) 128| 2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, 2.12. ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, 2.13. προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. 2.15. Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω. 3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, 3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.7. ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατʼ ἐλπίδα ζωῆς αἰωνίου. | 2.11. For the grace of God has appeared, bringing salvation to all men, 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 2.15. Say these things and exhort and reprove with all authority. Let no man despise you. 3.4. But when the kindness of God our Savior and his love toward mankind appeared, 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. |
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255. New Testament, John, 1.14, 1.16, 3.14, 5.21, 6.31-6.35, 6.44, 6.51, 6.63, 10.9, 12.24, 14.6, 19.19-19.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 73, 113; Karfíková (2012) 126, 246, 308; Merz and Tieleman (2012) 138, 230; Putthoff (2016) 46, 47| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 5.21. ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ. 6.31. οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν. 6.32. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· 6.33. ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. 6.34. εἶπον οὖν πρὸς αὐτόν Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον. 6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 10.9. διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. 12.24. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 19.19. ἔγραψεν δὲ καὶ τίτλον ὁ Πειλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΛΙΩΝ. 19.20. τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς· καὶ ἦν γεγραμμένον Ἐβραϊστί, Ῥωμαϊστί, Ἑλληνιστί. 19.21. ἔλεγον οὖν τῷ Πειλάτῳ οἱ ἀρχιερεῖς τῶν Ἰουδαίων Μὴ γράφε Ὁ βασιλεὺς τῶν Ἰουδαίων, ἀλλʼ ὅτι ἐκεῖνος εἶπεν Βασιλεὺς τῶν Ἰουδαίων εἰμί. | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.16. From his fullness we all received grace upon grace. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.'" 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world." 6.34. They said therefore to him, "Lord, always give us this bread." 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 19.19. Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS." 19.20. Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 19.21. The chief priests of the Jews therefore said to Pilate, "Don't write, 'The King of the Jews,' but, 'he said, I am King of the Jews.'" |
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256. New Testament, Luke, 1.1-1.4, 10.21-10.22, 23.38, 23.43, 24.4-24.7, 24.13-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 75, 118, 126, 175; Merz and Tieleman (2012) 230; Novenson (2020) 253| 1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 10.22. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. 23.38. ἦν δὲ καὶ ἐπιγραφὴ ἐπʼ αὐτῷ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ ΟΥΤΟΣ. 23.43. καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. 24.4. καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ. 24.5. ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν εἶπαν πρὸς αὐτάς Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; ⟦ 24.6. οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη.⟧ μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ, 24.7. λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. | 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." 23.38. An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS." 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise." 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee, 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again?" 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. |
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257. New Testament, Mark, 12.29-12.30, 15.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality •immortality, eternal life Found in books: Merz and Tieleman (2012) 230; Vinzent (2013) 66| 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 15.26. καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ. | 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS." |
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258. New Testament, Matthew, 11.25-11.27, 12.38-12.39, 16.17, 17.24-17.27, 27.37, 27.62-27.66, 28.11-28.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality •immortality, immortalitas •immortality, eternal life Found in books: Garcia (2021) 118; Karfíková (2012) 235; Merz and Tieleman (2012) 230; Novenson (2020) 253; Vinzent (2013) 174| 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 27.37. καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην ΟΥΤΟΣ ΕΣΤΙΝ ΙΗΣΟΥΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ. 27.62. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι· 27.64. κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μή ποτε ἐλθόντες οἱ μαθηταὶ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 27.65. ἔφη αὐτοῖς ὁ Πειλᾶτος Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε. 27.66. οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 28.11. Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 28.12. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 28.13. λέγοντες Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· 28.14. καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 28.15. οἱ δὲ λαβόντες ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας]. | 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 27.37. They set up over his head the accusation against him written, "THIS IS JESUS, THE KING OF THE JEWS." 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first." 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can." 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers, 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry." 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. |
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259. New Testament, Galatians, 1.16, 3.21, 4.5, 5.19-5.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality •immortality, immortalitas Found in books: Garcia (2021) 118; Karfíková (2012) 47; Putthoff (2016) 46; Taylor and Hay (2020) 225| 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 3.21. ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐν νόμῳ ἂν ἦν ἡ δικαιοσύνη. 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 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. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, | 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 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. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, |
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| 260. Suetonius, Augustus, 100.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Janowitz (2002b) 65 |
261. New Testament, Ephesians, 1.5, 5.27, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality, immortalitas •homonymy, immortality •immortality Found in books: Garcia (2021) 118; Karfíková (2012) 47; Mcglothlin (2018) 252| 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 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. | 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 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. |
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262. New Testament, Apocalypse, 2.7, 12.1-12.6, 20.5-20.6, 22.1-22.2, 22.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •humanity, immortality •homonymy, immortality Found in books: Graham (2022) 78; Mcglothlin (2018) 232, 246| 2.7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ. 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 12.2. καὶκράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν. 12.3. καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκακαὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα, 12.4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 20.5. οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ [τὰ] χίλια ἔτη. 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.14. — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν. | 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 12.2. She was with child. She cried out, laboring and in pain, giving birth. 12.3. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. |
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263. New Testament, Acts, 8.26-8.40 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 175| 8.26. Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31. ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33. 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35. ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36. ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.37. 8.38. καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39. ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. 8.40. Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν. | 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. |
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264. New Testament, 2 Timothy, 2.11-2.13, 4.8.16-4.8.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Vinzent (2013) 128| 2.11. πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν· 2.12. εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς· 2.13. εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. | 2.11. This saying is faithful: For if we died with him, We will also live with him. 2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 2.13. If we are faithless, He remains faithful. He can't deny himself. |
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| 265. Ignatius, To The Magnesians, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Vinzent (2013) 106 |
266. New Testament, 2 Corinthians, 5.1-5.8, 5.21, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 133; Graham (2022) 60; Karfíková (2012) 234; Potter Suh and Holladay (2021) 239| 5.1. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 5.4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. 5.6. Θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, 5.7. διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους,— 5.8. θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον· 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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267. Clement of Rome, 2 Clement, 5.5, 6.9, 8.4, 9.1-9.6, 14.3-14.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Vinzent (2013) 66| 5.5. καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου. 6.9. εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, Cf. Mt. 22. 11 ff. ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια; 8.4. ὥστε, ἀδελφοί, ποιήσαντες τὸ θέλημα τοῦ πατρὸς καὶ τὴν σάρκα ἁγνὴν τηρήσαντες καὶ τὰς ἐντολὰς τοῦ κυρίου φυλάξαντες ληψόμεθα ζωὴν αἰώνιον. 9.1. Καὶ μὴ λεγέτω τις ὑμῶν, ὅτι αὕτη ἡ σὰρξ οὐ κρίνεται οὐδὲ ἀνίσταται. 9.2. γνῶτε: ἐν τίνι ἐσώθητε, ἐν τίνι ἀνεβλέψατε, εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντες; 9.3. δεῖ οὖν ἡμᾶς ὡς ναὸν θεοῦ φυλάσσειν τὴν σάρκα: 9.4. ὃν τρόπον γὰρ ἐν τῇ σαρκὶ ἐκλήθητε, καὶ ἐν τῇ σαρκὶ ἐλεύσεσθε. 9.5. εἰ Χριστός, ὁ κύριος ὁ σώσας ἡμᾶς, ὢν μὲν τὸ πρῶτον πνεῦμα, ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς ἐκάλεσεν: οὕτως καὶ ἡμεῖς ἐν ταύτῃ τῇ σαρκὶ ἀποληψόμεθα τὸν μισθόν. 9.6. ἀγαπῶμεν οὖν ἀλλήλους, ὅπως ἔλθωμεν πάντες εἰς τὴν βασιλείαν τοῦ θεοῦ. 14.3. ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε. 14.4. εἰ δὲ λέγομεν εἶναι τὴν σάρκα τὴν ἐκκλησίαν καὶ τὸ πνεῦμα Χριστόν. ἄρα οὖν ὁ ὑβρίσας τὴν σάρκα ὕβρισεν τὴν ἐκκλησίαν. ὁ τοιοῦτος οὖν οὐ μεταλήψεται τοῦ πνεύματος, ὅ ἐστιν ὁ Χριστός. 14.5. τοσαύτην δύναται ἡ σὰρξ αὕτη μεταλαβεῖν ζωὴν καὶ ἀφθαρσίαν κολληθέντος αὐτῇ τοῦ πνεύματος τοῦ ἁγίου, οὔτε ἐξειπεῖν τις I Cor. 2, 9 δύναται οὔτε λαλῆσαι ἃ ἡτοίμασεν ὁ κύριος τοῖς ἐκλεκτοῖς αὐτοῦ. | |
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268. Josephus Flavius, Jewish Antiquities, 1.41, 4.326, 18.3.3, 18.11, 18.14-18.18, 18.315 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021) 139, 140; Graham (2022) 116; Janowitz (2002) 77; Mcglothlin (2018) 24; Merz and Tieleman (2012) 134; Stuckenbruck (2007) 496; Wilson (2010) 195 | 1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 4.326. and as he was going to embrace Eleazar and Joshua, and was still discoursing with them, a cloud stood over him on the sudden, and he disappeared in a certain valley, although he wrote in the holy books that he died, which was done out of fear, lest they should venture to say that, because of his extraordinary virtue, he went to God. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.315. but they took this just punishment as an affront, and carried off all the weapons which were kept in that house, which were not a few, and went into a certain place where was a partition of the rivers, and was a place naturally very fit for the feeding of cattle, and for preserving such fruits as were usually laid up against winter. The poorest sort of the young men also resorted to them, whom they armed with the weapons they had gotten, and became their captains; and nothing hindered them from being their leaders into mischief; |
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269. New Testament, Colossians, 2.14, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •homonymy, immortality Found in books: Mcglothlin (2018) 184, 229, 246| 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· | 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. |
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| 270. Statius, Thebais, 4.386, 4.655, 7.180 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Bednarek (2021) 53 |
271. New Testament, Hebrews, 1.4, 2.14, 11.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 118; Novenson (2020) 69; Vinzent (2013) 31| 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 11.5. Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶοὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός·πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηταιεὐαρεστηκέναι τῷ θεῷ, | 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. |
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272. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Janowitz (2002) 49| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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| 273. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 76 |
274. Anon., Epistle of Barnabas, 6.8-7.2, 6.11, 6.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 53 | 6.11. Forasmuch then as He renewed us in the remission of sins, He made us to be a new type, so that we should have the soul of children, as if He were recreating us. |
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| 275. Plutarch, Virtues of Women, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 334 |
| 276. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 77, 78 |
| 277. Gorgias Atheniensis, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 281 |
278. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Beck (2006) 111 | 46. The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, as, for example, Zoroaster The casual reader will gain a better understanding of chapters 46 and 47 if he will consult some brief book or article on Zoroaster (Zarathustra) and the Persian religion. the sage, That is, one of the Persian Magi or Wise Men. who, they record, lived five thousand years before the time of the Trojan War. He called the one Oromazes and the other Areimanius Cf. Moralia , 1026 b, and Diogenes Laertius, Prologue , 2. ; and he further declared that among all the things perceptible to the senses, Oromazes may best be compared to light, and Areimanius, conversely, to darkness and ignorance, and midway between the two is Mithras; for this reason the Persians give to Mithras the name, of Mediator. Zoroaster has also taught that men should make votive offerings and thank-offerings to Oromazes, and averting and mourning offerings to Areimanius. They pound up in a mortar a certain plant called omomi, at the same time invoking Hades Cf. Diogenes Laertius, Prologue , 8. and Darkness; then they mix it with the blood of a wolf that has been sacrificed, and carry it out and cast it into a place where the sun never shines. In fact, they believe that some of the plants belong to the good god and others to the evil daemon; so also of the animals they think that dogs, fowls, and hedgehogs, for example, belong to the good god, but that water-rats Cf. Moralia , 537 a and 670 d. belong to the evil one; therefore the man who has killed the most of these they hold to be fortunate. |
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| 279. Plutarch, On The Malice of Herodotus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices Found in books: Ekroth (2013) 98, 127 |
| 280. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2006) 119; Long (2019) 78, 79 |
| 281. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 166 |
282. Plutarch, Aristides, 21.1-21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013) 262| 21.1. ἐκ τούτου γενομένης ἐκκλησίας κοινῆς τῶν Ἑλλήνων ἔγραψεν Ἀριστείδης ψήφισμα συνιέναι μὲν εἰς Πλαταιὰς καθʼ ἕκαστον ἐνιαυτὸν ἀπὸ τῆς Ἑλλάδος προβούλους καὶ θεωρούς, ἄγεσθαι δὲ πενταετηρικὸν ἀγῶνα τῶν Ἐλευθερίων. εἶναι δὲ σύνταξιν Ἑλληνικὴν μυρίας μὲν ἀσπίδας, χιλίους δὲ ἵππους, ναῦς δʼ ἑκατὸν ἐπὶ τὸν πρὸς βαρβάρους πόλεμον, Πλαταιεῖς δʼ ἀσύλους καὶ ἱεροὺς ἀφεῖσθαι τῷ θεῷ θύοντας ὑπὲρ τῆς Ἑλλάδος. 21.2. κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας· 21.3. ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. 21.4. εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς. | 21.1. 21.2. 21.3. 21.4. |
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| 283. Plutarch, Greek And Roman Parallel Stories, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Long (2006) 118 |
| 284. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 166 |
| 285. Plutarch, Placita Philosophorum (874D-911C), 4.2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality, divinity •immortality, everlastingness •souls, and immortality Found in books: Long (2019) 33 |
286. Apollodorus, Bibliotheca, 1.5.1-1.5.3, 1.7.3, 1.9.5, 1.9.16, 1.9.26, 2.5.1, 2.7.3, 3.10.3-3.10.4, 3.10.8, 3.11.2, 3.13.6, 3.13.8, 6.3.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •resurrection / immortality •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality, cyclical •immortality Found in books: Bednarek (2021) 43, 53; Eisenfeld (2022) 96; Ekroth (2013) 127; Pamias (2017) 10, 11, 22, 25, 28, 29, 30, 31, 74, 148, 149, 152| 1.5.1. Πλούτων δὲ Περσεφόνης ἐρασθεὶς Διὸς συνεργοῦντος ἥρπασεν αὐτὴν κρύφα. Δημήτηρ δὲ μετὰ λαμπάδων νυκτός τε καὶ ἡμέρας κατὰ πᾶσαν τὴν γῆν ζητοῦσα περιῄει· μαθοῦσα δὲ παρʼ Ἑρμιονέων ὅτι Πλούτων αὐτὴν ἥρπασεν, ὀργιζομένη θεοῖς κατέλιπεν 1 -- οὐρανόν, εἰκασθεῖσα δὲ γυναικὶ ἧκεν εἰς Ἐλευσῖνα. καὶ πρῶτον μὲν ἐπὶ τὴν ἀπʼ ἐκείνης κληθεῖσαν Ἀγέλαστον ἐκάθισε πέτραν παρὰ τὸ Καλλίχορον φρέαρ καλούμενον, ἔπειτα πρὸς Κελεὸν ἐλθοῦσα τὸν βασιλεύοντα τότε Ἐλευσινίων, ἔνδον οὐσῶν γυναικῶν, καὶ λεγουσῶν τούτων παρʼ αὑτὰς καθέζεσθαι, γραῖά τις Ἰάμβη σκώψασα τὴν θεὸν ἐποίησε μειδιᾶσαι. διὰ τοῦτο ἐν τοῖς θεσμοφορίοις τὰς γυναῖκας σκώπτειν λέγουσιν. ὄντος δὲ τῇ τοῦ Κελεοῦ γυναικὶ Μετανείρᾳ παιδίου, τοῦτο ἔτρεφεν ἡ Δημήτηρ παραλαβοῦσα· βουλομένη δὲ αὐτὸ ἀθάνατον ποιῆσαι, τὰς νύκτας εἰς πῦρ κατετίθει τὸ βρέφος καὶ περιῄρει τὰς θνητὰς σάρκας αὐτοῦ. καθʼ ἡμέραν δὲ παραδόξως αὐξανομένου τοῦ Δημοφῶντος (τοῦτο γὰρ ἦν ὄνομα τῷ παιδί) ἐπετήρησεν ἡ Πραξιθέα, 1 -- καὶ καταλαβοῦσα εἰς πῦρ ἐγκεκρυμμένον ἀνεβόησε· διόπερ τὸ μὲν βρέφος ὑπὸ τοῦ πυρὸς ἀνηλώθη, ἡ θεὰ δὲ αὑτὴν ἐξέφηνε. 1.5.2. Τριπτολέμῳ δὲ τῷ πρεσβυτέρῳ τῶν Μετανείρας 2 -- παίδων δίφρον κατασκευάσασα πτηνῶν δρακόντων τὸν πυρὸν ἔδωκεν, ᾧ τὴν ὅλην οἰκουμένην διʼ οὐρανοῦ αἰρόμενος κατέσπειρε. Πανύασις δὲ Τριπτόλεμον Ἐλευσῖνος λέγει· φησὶ γὰρ Δήμητρα πρὸς αὐτὸν ἐλθεῖν. Φερεκύδης δέ φησιν αὐτὸν Ὠκεανοῦ καὶ Γῆς. 1.5.3. Διὸς δὲ Πλούτωνι τὴν Κόρην ἀναπέμψαι κελεύσαντος, ὁ Πλούτων, ἵνα μὴ πολὺν χρόνον παρὰ τῇ μητρὶ καταμείνῃ, ῥοιᾶς ἔδωκεν αὐτῇ φαγεῖν κόκκον. ἡ δὲ οὐ προϊδομένη τὸ συμβησόμενον κατηνάλωσεν αὐτόν. καταμαρτυρήσαντος δὲ αὐτῆς Ἀσκαλάφου τοῦ Ἀχέροντος καὶ Γοργύρας, τούτῳ μὲν Δημήτηρ ἐν Ἅιδου βαρεῖαν ἐπέθηκε πέτραν, Περσεφόνη δὲ καθʼ ἕκαστον ἐνιαυτὸν τὸ μὲν τρίτον μετὰ Πλούτωνος ἠναγκάσθη μένειν, τὸ δὲ λοιπὸν παρὰ τοῖς θεοῖς. 1.7.3. Ἕλληνος δὲ καὶ νύμφης Ὀρσηίδος 3 -- Δῶρος Ξοῦθος Αἴολος. αὐτὸς μὲν οὖν ἀφʼ αὑτοῦ τοὺς καλουμένους Γραικοὺς προσηγόρευσεν Ἕλληνας, τοῖς δὲ παισὶν ἐμέρισε τὴν χώραν· καὶ Ξοῦθος μὲν λαβὼν τὴν Πελοπόννησον ἐκ Κρεούσης τῆς Ἐρεχθέως Ἀχαιὸν ἐγέννησε καὶ Ἴωνα, ἀφʼ ὧν Ἀχαιοὶ καὶ Ἴωνες καλοῦνται, Δῶρος δὲ τὴν πέραν χώραν Πελοποννήσου λαβὼν τοὺς κατοίκους ἀφʼ ἑαυτοῦ Δωριεῖς ἐκάλεσεν, Αἴολος δὲ βασιλεύων τῶν περὶ τὴν Θεσσαλίαν τόπων τοὺς ἐνοικοῦντας Αἰολεῖς προσηγόρευσε, καὶ γήμας Ἐναρέτην τὴν Δηιμάχου παῖδας μὲν ἐγέννησεν ἑπτά, Κρηθέα Σίσυφον Ἀθάμαντα Σαλμωνέα Δηιόνα Μάγνητα Περιήρην, θυγατέρας δὲ πέντε, Κανάκην Ἀλκυόνην Πεισιδίκην Καλύκην Περιμήδην. Περιμήδης μὲν οὖν καὶ Ἀχελῴου Ἱπποδάμας καὶ Ὀρέστης, Πεισιδίκης δὲ καὶ Μυρμιδόνος Ἄντιφος καὶ Ἄκτωρ. 1.9.5. Περιήρης δὲ Μεσσήνην κατασχὼν Γοργοφόνην τὴν Περσέως ἔγημεν, ἐξ ἧς Ἀφαρεὺς αὐτῷ καὶ Λεύκιππος καὶ Τυνδάρεως ἔτι τε Ἰκάριος παῖδες ἐγένοντο. πολλοὶ δὲ τὸν Περιήρην λέγουσιν οὐκ Αἰόλου παῖδα ἀλλὰ Κυνόρτα 1 -- τοῦ Ἀμύκλα· διόπερ τὰ περὶ τῶν Περιήρους ἐκγόνων ἐν τῷ Ἀτλαντικῷ γένει δηλώσομεν. 1.9.16. Αἴσονος δὲ τοῦ Κρηθέως καὶ Πολυμήδης τῆς Αὐτολύκου Ἰάσων. οὗτος ᾤκει ἐν Ἰωλκῷ, τῆς δὲ Ἰωλκοῦ Πελίας ἐβασίλευσε μετὰ Κρηθέα, ᾧ χρωμένῳ περὶ τῆς βασιλείας ἐθέσπισεν ὁ θεὸς τὸν μονοσάνδαλον φυλάξασθαι. τὸ μὲν οὖν πρῶτον ἠγνόει τὸν χρησμόν, αὖθις δὲ ὕστερον αὐτὸν ἔγνω. τελῶν γὰρ ἐπὶ τῇ θαλάσσῃ Ποσειδῶνι θυσίαν 1 -- ἄλλους τε πολλοὺς ἐπὶ ταύτῃ καὶ τὸν Ἰάσονα μετεπέμψατο. ὁ δὲ πόθῳ γεωργίας ἐν τοῖς χωρίοις διατελῶν ἔσπευσεν ἐπὶ τὴν θυσίαν· διαβαίνων δὲ ποταμὸν Ἄναυρον ἐξῆλθε μονοσάνδαλος, τὸ ἕτερον ἀπολέσας ἐν τῷ ῥείθρῳ πέδιλον. θεασάμενος δὲ Πελίας αὐτὸν καὶ τὸν χρησμὸν συμβαλὼν ἠρώτα προσελθών, τί 2 -- ἂν ἐποίησεν ἐξουσίαν ἔχων, εἰ λόγιον ἦν αὐτῷ πρός τινος φονευθήσεσθαι τῶν πολιτῶν. ὁ δέ, εἴτε ἐπελθὸν ἄλλως, εἴτε διὰ μῆνιν Ἥρας, ἵνʼ ἔλθοι κακὸν Μήδεια Πελίᾳ (τὴν γὰρ Ἥραν οὐκ ἐτίμα), τὸ χρυσόμαλλον δέρας ἔφη προσέταττον ἂν φέρειν αὐτῷ. τοῦτο Πελίας ἀκούσας εὐθὺς ἐπὶ τὸ δέρας ἐλθεῖν 3 -- ἐκέλευσεν αὐτόν. τοῦτο δὲ ἐν Κόλχοις ἦν ἐν Ἄρεος ἄλσει κρεμάμενον ἐκ δρυός, ἐφρουρεῖτο δὲ ὑπὸ δράκοντος ἀύπνου. ἐπὶ τοῦτο πεμπόμενος Ἰάσων Ἄργον παρεκάλεσε τὸν Φρίξου, κἀκεῖνος Ἀθηνᾶς ὑποθεμένης πεντηκόντορον ναῦν κατεσκεύασε τὴν προσαγορευθεῖσαν ἀπὸ τοῦ κατασκευάσαντος Ἀργώ· κατὰ δὲ τὴν πρῷραν ἐνήρμοσεν Ἀθηνᾶ φωνῆεν 1 -- φηγοῦ τῆς Δωδωνίδος ξύλον. ὡς δὲ ἡ ναῦς κατεσκευάσθη, χρωμένῳ ὁ θεὸς αὐτῷ πλεῖν ἐπέτρεψε συναθροίσαντι τοὺς ἀρίστους τῆς Ἑλλάδος. οἱ δὲ συναθροισθέντες εἰσὶν οἵδε· Τῖφυς Ἁγνίου, 2 -- ὃς ἐκυβέρνα τὴν ναῦν, Ὀρφεὺς Οἰάγρου, Ζήτης καὶ Κάλαϊς Βορέου, Κάστωρ καὶ Πολυδεύκης Διός, Τελαμὼν καὶ Πηλεὺς Αἰακοῦ, Ἡρακλῆς Διός, Θησεὺς Αἰγέως, 3 -- Ἴδας καὶ Λυγκεὺς Ἀφαρέως, Ἀμφιάραος Ὀικλέους, 4 -- Καινεὺς Κορώνου 5 -- Παλαίμων Ἡφαίστου ἢ Αἰτωλοῦ, Κηφεὺς Ἀλεοῦ, Λαέρτης Ἀρκεισίου, Αὐτόλυκος Ἑρμοῦ, Ἀταλάντη Σχοινέως, Μενοίτιος Ἄκτορος, Ἄκτωρ Ἱππάσου, Ἄδμητος Φέρητος, Ἄκαστος Πελίου, Εὔρυτος Ἑρμοῦ, Μελέαγρος Οἰνέως, Ἀγκαῖος Λυκούργου, Εὔφημος Ποσειδῶνος, Ποίας Θαυμάκου, Βούτης Τελέοντος, Φᾶνος καὶ Στάφυλος Διονύσου, Ἐργῖνος Ποσειδῶνος, Περικλύμενος Νηλέως, Αὐγέας Ἡλίου, Ἴφικλος Θεστίου, Ἄργος Φρίξου, Εὐρύαλος Μηκιστέως, Πηνέλεως Ἱππάλμου, 6 -- Λήιτος Ἀλέκτορος, 7 -- Ἴφιτος Ναυβόλου, Ἀσκάλαφος καὶ Ἰάλμενος 1 -- Ἄρεος, Ἀστέριος Κομήτου, Πολύφημος Ἐλάτου. 1.9.26. πλέοντες δὲ νυκτὸς σφοδρῷ περιπίπτουσι χειμῶνι. Ἀπόλλων δὲ στὰς ἐπὶ τὰς Μελαντίους 3 -- δειράς, τοξεύσας τῷ βέλει εἰς τὴν θάλασσαν κατήστραψεν. οἱ δὲ πλησίον ἐθεάσαντο νῆσον, τῷ δὲ παρὰ προσδοκίαν ἀναφανῆναι 4 -- προσορμισθέντες Ἀνάφην ἐκάλεσαν· ἱδρυσάμενοι δὲ βωμὸν Ἀπόλλωνος αἰγλήτου 5 -- καὶ θυσιάσαντες ἐπʼ εὐωχίαν ἐτράπησαν. δοθεῖσαι δʼ ὑπὸ Ἀρήτης Μηδείᾳ δώδεκα θεράπαιναι τοὺς ἀριστέας ἔσκωπτον μετὰ παιγνίας· ὅθεν ἔτι καὶ νῦν ἐν τῇ θυσίᾳ σύνηθές ἐστι σκώπτειν ταῖς γυναιξίν. ἐντεῦθεν ἀναχθέντες κωλύονται Κρήτῃ προσίσχειν ὑπὸ Τάλω. τοῦτον οἱ μὲν τοῦ χαλκοῦ γένους εἶναι λέγουσιν, οἱ δὲ ὑπὸ Ἡφαίστου Μίνωι δοθῆναι· ὃς ἦν χαλκοῦς ἀνήρ, οἱ δὲ ταῦρον αὐτὸν λέγουσιν. εἶχε δὲ φλέβα μίαν ἀπὸ αὐχένος κατατείνουσαν ἄχρι σφυρῶν· κατὰ δὲ τὸ τέρμα 1 -- τῆς φλεβὸς ἧλος διήρειστο χαλκοῦς. οὗτος ὁ Τάλως τρὶς ἑκάστης ἡμέρας τὴν νῆσον περιτροχάζων ἐτήρει· διὸ καὶ τότε τὴν Ἀργὼ προσπλέουσαν θεωρῶν τοῖς λίθοις ἔβαλλεν. ἐξαπατηθεὶς δὲ ὑπὸ Μηδείας ἀπέθανεν, ὡς μὲν ἔνιοι λέγουσι, διὰ φαρμάκων αὐτῷ μανίαν Μηδείας ἐμβαλούσης, ὡς δέ τινες, ὑποσχομένης ποιήσειν ἀθάνατον καὶ τὸν ἧλον ἐξελούσης, ἐκρυέντος τοῦ παντὸς ἰχῶρος αὐτὸν ἀποθανεῖν. τινὲς δὲ αὐτὸν τοξευθέντα ὑπὸ Ποίαντος εἰς τὸ σφυρὸν τελευτῆσαι λέγουσι. μίαν δὲ ἐνταῦθα νύκτα μείναντες Αἰγίνῃ προσίσχουσιν ὑδρεύσασθαι θέλοντες, καὶ γίνεται περὶ τῆς ὑδρείας αὐτοῖς ἅμιλλα. ἐκεῖθεν δὲ διὰ τῆς Εὐβοίας καὶ τῆς Λοκρίδος πλεύσαντες εἰς Ἰωλκὸν ἦλθον, τὸν πάντα πλοῦν ἐν τέτταρσι μησὶ τελειώσαντες. 2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει. 2.7.3. μετὰ δὲ τὴν τῆς Ἤλιδος ἅλωσιν ἐστράτευσεν ἐπὶ Πύλον, καὶ τὴν πόλιν ἑλὼν Περικλύμενον κτείνει τὸν ἀλκιμώτατον τῶν Νηλέως παίδων, ὃς μεταβάλλων τὰς μορφὰς ἐμάχετο. τὸν δὲ Νηλέα καὶ τοὺς παῖδας αὐτοῦ χωρὶς Νέστορος ἀπέκτεινεν· οὗτος δὲ 2 -- νέος ὢν παρὰ Γερηνίοις ἐτρέφετο. κατὰ δὲ τὴν μάχην καὶ Ἅιδην ἔτρωσε Πυλίοις βοηθοῦντα. ἑλὼν δὲ τὴν Πύλον ἐστράτευεν ἐπὶ Λακεδαίμονα, μετελθεῖν τοὺς Ἱπποκόωντος παῖδας θέλων· ὠργίζετο μὲν γὰρ αὐτοῖς καὶ διότι Νηλεῖ συνεμάχησαν, μᾶλλον δὲ ὠργίσθη ὅτι τὸν Λικυμνίου παῖδα ἀπέκτειναν. θεωμένου γὰρ αὐτοῦ τὰ Ἱπποκόωντος βασίλεια, ἐκδραμὼν κύων τῶν Μολοττικῶν 3 -- ἐπʼ αὐτὸν ἐφέρετο· ὁ δὲ βαλὼν λίθον ἐπέτυχε τοῦ κυνός, ἐκτροχάσαντες δὲ οἱ Ἱπποκοωντίδαι καὶ τύπτοντες αὐτὸν τοῖς σκυτάλοις ἀπέκτειναν. τὸν δὲ τούτου θάνατον ἐκδικῶν στρατιὰν ἐπὶ Λακεδαιμονίους 1 -- συνήθροιζε. καὶ παραγενόμενος εἰς Ἀρκαδίαν ἠξίου Κηφέα μετὰ τῶν παίδων ὧν εἶχεν εἴκοσι συμμαχεῖν. δεδιὼς δὲ Κηφεὺς μὴ καταλιπόντος αὐτοῦ Τεγέαν Ἀργεῖοι ἐπιστρατεύσωνται, τὴν στρατείαν ἠρνεῖτο. Ἡρακλῆς δὲ παρʼ Ἀθηνᾶς λαβὼν ἐν ὑδρίᾳ χαλκῇ 2 -- βόστρυχον Γοργόνος Στερόπῃ 3 -- τῇ Κηφέως θυγατρὶ δίδωσιν, εἰπών, ἐὰν ἐπίῃ στρατός, τρὶς ἀνασχούσης ἐκ 4 -- τῶν τειχῶν τὸν βόστρυχον καὶ μὴ προϊδούσης 5 -- τροπὴν τῶν πολεμίων ἔσεσθαι. τούτου γενομένου Κηφεὺς μετὰ τῶν παίδων ἐστράτευε. καὶ κατὰ τὴν μάχην αὐτός τε καὶ οἱ παῖδες αὐτοῦ τελευτῶσι, καὶ πρὸς τούτοις Ἰφικλῆς 6 -- ὁ τοῦ Ἡρακλέους ἀδελφός. Ἡρακλῆς δὲ κτείνας τὸν Ἱπποκόωντα καὶ τοὺς παῖδας αὐτοῦ καὶ 7 -- χειρωσάμενος τὴν πόλιν, Τυνδάρεων καταγαγὼν τὴν βασιλείαν παρέδωκε τούτῳ. 3.10.3. Ταϋγέτη δὲ ἐκ Διὸς ἐγέννησε 1 -- Λακεδαίμονα, ἀφʼ οὗ καὶ Λακεδαίμων ἡ χώρα καλεῖται. Λακεδαίμονος δὲ καὶ Σπάρτης τῆς Εὐρώτα, ὃς ἦν ἀπὸ Λέλεγος αὐτόχθονος καὶ νύμφης νηίδος Κλεοχαρείας, Ἀμύκλας καὶ Εὐρυδίκη, ἣν ἔγημεν Ἀκρίσιος. Ἀμύκλα δὲ καὶ Διομήδης τῆς Λαπίθου Κυνόρτης καὶ Ὑάκινθος. τοῦτον εἶναι τοῦ Ἀπόλλωνος ἐρώμενον λέγουσιν, ὃν δίσκῳ βαλὼν ἄκων ἀπέκτεινε. Κυνόρτου δὲ Περιήρης, ὃς γαμεῖ Γοργοφόνην τὴν Περσέως, καθάπερ Στησίχορός φησι, καὶ τίκτει Τυνδάρεων Ἰκάριον Ἀφαρέα Λεύκιππον. Ἀφαρέως μὲν οὖν καὶ Ἀρήνης τῆς Οἰβάλου 1 -- Λυγκεύς τε καὶ Ἴδας καὶ Πεῖσος· κατὰ πολλοὺς δὲ Ἴδας ἐκ Ποσειδῶνος λέγεται. Λυγκεὺς δὲ ὀξυδερκίᾳ διήνεγκεν, ὡς καὶ τὰ ὑπὸ γῆν θεωρεῖν. Λευκίππου δὲ θυγατέρες ἐγένοντο Ἱλάειρα καὶ Φοίβη· ταύτας ἁρπάσαντες ἔγημαν Διόσκουροι. πρὸς δὲ ταύταις Ἀρσινόην ἐγέννησε. ταύτῃ μίγνυται Ἀπόλλων, ἡ δὲ Ἀσκληπιὸν γεννᾷ. τινὲς δὲ Ἀσκληπιὸν οὐκ ἐξ Ἀρσινόης τῆς Λευκίππου λέγουσιν, ἀλλʼ ἐκ Κορωνίδος τῆς Φλεγύου ἐν Θεσσαλίᾳ. καί φασιν ἐρασθῆναι ταύτης Ἀπόλλωνα καὶ εὐθέως συνελθεῖν· τὴν δὲ 1 -- παρὰ τὴν τοῦ πατρὸς γνώμην ἑλομένην 2 -- Ἴσχυϊ τῷ Καινέως ἀδελφῷ συνοικεῖν. Ἀπόλλων δὲ τὸν μὲν ἀπαγγείλαντα κόρακα καταρᾶται, ὃν 3 -- τέως λευκὸν ὄντα ἐποίησε μέλανα, αὐτὴν δὲ ἀπέκτεινε. καιομένης δὲ αὐτῆς 4 -- ἁρπάσας τὸ βρέφος ἐκ τῆς πυρᾶς πρὸς Χείρωνα τὸν Κένταυρον ἤνεγκε, παρʼ ᾧ 1 -- καὶ τὴν ἰατρικὴν καὶ τὴν κυνηγετικὴν τρεφόμενος ἐδιδάχθη. καὶ γενόμενος χειρουργικὸς καὶ τὴν τέχνην ἀσκήσας ἐπὶ πολὺ οὐ μόνον ἐκώλυέ τινας ἀποθνήσκειν, ἀλλʼ ἀνήγειρε καὶ τοὺς ἀποθανόντας· παρὰ γὰρ Ἀθηνᾶς λαβὼν τὸ ἐκ τῶν φλεβῶν τῆς Γοργόνος ῥυὲν αἷμα, τῷ μὲν ἐκ τῶν ἀριστερῶν ῥυέντι πρὸς φθορὰν ἀνθρώπων ἐχρῆτο, τῷ δὲ ἐκ τῶν δεξιῶν πρὸς σωτηρίαν, καὶ διὰ τούτου 2 -- τοὺς τεθνηκότας ἀνήγειρεν. εὗρον 3 -- δέ τινας λεγομένους ἀναστῆναι ὑπʼ αὐτοῦ, Καπανέα καὶ Λυκοῦργον, ὡς Στησίχορός φησιν ἐν Ἐριφύλῃ, Ἱππόλυτον, ὡς ὁ τὰ Ναυπακτικὰ συγγράψας λέγει, Τυνδάρεων, ὥς φησι Πανύασις, 1 -- Ὑμέναιον, ὡς οἱ Ὀρφικοὶ λέγουσι, Γλαῦκον τὸν Μίνωος, ὡς Μελησαγόρας λέγε ι. 3.10.4. Ζεὺς δὲ φοβηθεὶς μὴ λαβόντες ἄνθρωποι θεραπείαν παρʼ αὐτοῦ 2 -- βοηθῶσιν ἀλλήλοις, ἐκεραύνωσεν αὐτόν. καὶ διὰ τοῦτο ὀργισθεὶς Ἀπόλλων κτείνει Κύκλωπας τοὺς τὸν κεραυνὸν Διὶ κατασκευάσαντας. Ζεὺς δὲ ἐμέλλησε ῥίπτειν αὐτὸν εἰς Τάρταρον, δεηθείσης δὲ Λητοῦς ἐκέλευσεν αὐτὸν ἐνιαυτὸν ἀνδρὶ θητεῦσαι. ὁ δὲ παραγενόμενος εἰς Φερὰς πρὸς Ἄδμητον τὸν Φέρητος τούτῳ λατρεύων ἐποίμαινε, καὶ τὰς θηλείας βόας πάσας διδυμοτόκους ἐποίησεν. εἰσὶ δὲ οἱ λέγοντες Ἀφαρέα μὲν καὶ Λεύκιππον ἐκ Περιήρους γενέσθαι τοῦ Αἰόλου, Κυνόρτου δὲ Περιήρην, τοῦ δὲ Οἴβαλον, Οἰβάλου δὲ καὶ νηίδος νύμφης Βατείας Τυνδάρεων Ἱπποκόωντα Ἰκάριον. 3.10.8. παρεγένοντο δὲ εἰς Σπάρτην ἐπὶ τὸν Ἑλένης γάμον οἱ βασιλεύοντες Ἑλλάδος. ἦσαν δὲ οἱ μνηστευόμενοι οἵδε· Ὀδυσσεὺς Λαέρτου, Διομήδης Τυδέως, Ἀντίλοχος Νέστορος, Ἀγαπήνωρ Ἀγκαίου, Σθένελος Καπανέως, Ἀμφίμαχος 1 -- Κτεάτου, Θάλπιος Εὐρύτου, Μέγης Φυλέως, Ἀμφίλοχος Ἀμφιαράου, Μενεσθεὺς Πετεώ, Σχεδίος καὶ Ἐπίστροφος Ἰφίτου, 2 -- Πολύξενος Ἀγασθένους, Πηνέλεως Ἱππαλκίμου, Λήιτος Ἀλέκτορος, 3 -- Αἴας Ὀιλέως, Ἀσκάλαφος καὶ Ἰάλμενος Ἄρεος, Ἐλεφήνωρ Χαλκώδοντος, Εὔμηλος Ἀδμήτου, Πολυποίτης Πειρίθου, Λεοντεὺς Κορώνου, Ποδαλείριος καὶ Μαχάων Ἀσκληπιοῦ, Φιλοκτήτης Ποίαντος, Εὐρύπυλος Εὐαίμονος, Πρωτεσίλαος Ιφίκλου, Μενέλαος Ἀτρέως, Αἴας καὶ Τεῦκρος Τελαμῶνος, Πάτροκλος Μενοιτίου. 3.11.2. τῶν δὲ ἐκ Λήδας γενομένων παίδων Κάστωρ μὲν ἤσκει τὰ κατὰ πόλεμον, Πολυδεύκης δὲ πυγμήν, καὶ διὰ τὴν ἀνδρείαν ἐκλήθησαν ἀμφότεροι Διόσκουροι. βουλόμενοι δὲ γῆμαι τὰς Λευκίππου θυγατέρας ἐκ Μεσσήνης ἁρπάσαντες ἔγημαν· καὶ γίνεται μὲν Πολυδεύκους καὶ Φοίβης Μνησίλεως, Κάστορος δὲ καὶ Ἱλαείρας Ἀνώγων. ἐλάσαντες δὲ ἐκ τῆς Ἀρκαδίας βοῶν λείαν μετὰ τῶν Ἀφαρέως παίδων Ἴδα καὶ Λυγκέως, ἐπιτρέπουσιν Ἴδᾳ διελεῖν· 1 -- ὁ δὲ τεμὼν βοῦν εἰς μέρη τέσσαρα, τοῦ πρώτου καταφαγόντος εἶπε τῆς λείας τὸ ἥμισυ ἔσεσθαι, καὶ τοῦ δευτέρου τὸ λοιπόν. καὶ φθάσας κατηνάλωσε τὸ μέρος τὸ ἴδιον πρῶτος 2 -- Ἴδας, καὶ τὸ τοῦ ἀδελφοῦ, καὶ μετʼ ἐκείνου τὴν λείαν εἰς Μεσσήνην ἤλασε. στρατεύσαντες δὲ ἐπὶ Μεσσήνην οἱ Διόσκουροι τήν τε λείαν ἐκείνην καὶ πολλὴν ἄλλην συνελαύνουσι. καὶ τὸν Ἴδαν ἐλόχων καὶ τὸν Λυγκέα. Λυγκεὺς δὲ ἰδὼν Κάστορα ἐμήνυσεν Ἴδᾳ, κἀκεῖνος αὐτὸν κτείνει. Πολυδεύκης δὲ ἐδίωξεν αὐτούς, καὶ τὸν μὲν Λυγκέα κτείνει τὸ δόρυ προέμενος, τὸν δὲ Ἴδαν διώκων, βληθεὶς ὑπʼ ἐκείνου πέτρᾳ κατὰ τῆς κεφαλῆς, πίπτει σκοτωθείς. καὶ Ζεὺς Ἴδαν κεραυνοῖ, Πολυδεύκην δὲ εἰς οὐρανὸν ἀνάγει. μὴ δεχομένου δὲ Πολυδεύκους τὴν ἀθανασίαν ὄντος νεκροῦ Κάστορος, Ζεὺς ἀμφοτέροις παρʼ ἡμέραν καὶ ἐν θεοῖς εἶναι καὶ ἐν θνητοῖς 3 -- ἔδωκε. μεταστάντων δὲ εἰς θεοὺς τῶν Διοσκούρων, Τυνδάρεως μεταπεμψάμενος Μενέλαον εἰς Σπάρτην τούτῳ τὴν βασιλείαν παρέδωκεν. 3.13.6. ὡς δὲ ἐγέννησε Θέτις ἐκ Πηλέως βρέφος, ἀθάνατον θέλουσα ποιῆσαι τοῦτο, κρύφα Πηλέως εἰς τὸ πῦρ ἐγκρύβουσα 1 -- τῆς νυκτὸς ἔφθειρεν ὃ ἦν αὐτῷ θνητὸν πατρῷον, μεθʼ ἡμέραν δὲ ἔχριεν ἀμβροσίᾳ. Πηλεὺς δὲ ἐπιτηρήσας καὶ σπαίροντα τὸν παῖδα ἰδὼν ἐπὶ τοῦ πυρὸς ἐβόησε· καὶ Θέτις κωλυθεῖσα τὴν προαίρεσιν τελειῶσαι, νήπιον τὸν παῖδα ἀπολιποῦσα πρὸς Νηρηίδας ᾤχετο. κομίζει δὲ τὸν παῖδα πρὸς Χείρωνα Πηλεύς. ὁ δὲ λαβὼν αὐτὸν ἔτρεφε σπλάγχνοις λεόντων καὶ συῶν ἀγρίων καὶ ἄρκτων μυελοῖς, καὶ ὠνόμασεν Ἀχιλλέα (πρότερον δὲ 1 -- ἦν ὄνομα αὐτῷ Λιγύρων) ὅτι τὰ χείλη μαστοῖς οὐ προσήνεγκε. 3.13.8. ὡς δὲ ἐγένετο ἐνναετὴς Ἀχιλλεύς, Κάλχαντος λέγοντος οὐ δύνασθαι χωρὶς αὐτοῦ Τροίαν αἱρεθῆναι, Θέτις προειδυῖα ὅτι δεῖ στρατευόμενον αὐτὸν ἀπολέσθαι, κρύψασα ἐσθῆτι γυναικείᾳ ὡς παρθένον Λυκομήδει 1 -- παρέθετο. κἀκεῖ τρεφόμενος τῇ Λυκομήδους θυγατρὶ Δηιδαμείᾳ μίγνυται, καὶ γίνεται παῖς Πύρρος αὐτῷ ὁ κληθεὶς Νεοπτόλεμος αὖθις. Ὀδυσσεὺς δὲ μηνυθέντα παρὰ Λυκομήδει 1 -- ζητῶν Ἀχιλλέα, σάλπιγγι χρησάμενος εὗρε. καὶ τοῦτον τὸν τρόπον εἰς Τροίαν ἦλθε. συνείπετο δὲ αὐτῷ Φοῖνιξ ὁ Ἀμύντορος. οὗτος ὑπὸ τοῦ πατρὸς ἐτυφλώθη καταψευσαμένης φθορὰν 2 -- Φθίας τῆς τοῦ πατρὸς παλλακῆς. 3 -- Πηλεὺς δὲ αὐτὸν πρὸς Χείρωνα κομίσας, ὑπʼ ἐκείνου θεραπευθέντα τὰς ὄψεις βασιλέα κατέστησε Δολόπων. συνείπετο δὲ καὶ Πάτροκλος ὁ Μενοιτίου καὶ Σθενέλης τῆς Ἀκάστου ἢ Περιώπιδος τῆς Φέρητος, ἢ καθάπερ φησὶ Φιλοκράτης, Πολυμήλης τῆς Πηλέως. οὗτος ἐν Ὀποῦντι διενεχθεὶς ἐν παιδιᾷ περὶ ἀστραγάλων 1 -- παῖδα Κλειτώνυμον 2 -- τὸν Ἀμφιδάμαντος ἀπέκτεινε, καὶ φυγὼν μετὰ τοῦ πατρὸς παρὰ Πηλεῖ κατῴκει, καὶ Ἀχιλλέως ἐρώμενος γίνεται. 3 -- | |
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287. Anon., Didache, 9-10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013) 76 | 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. |
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| 288. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 76 |
| 289. Seneca The Younger, De Consolatione Ad Marciam, 25.3, 26.6-26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573 |
| 290. Seneca The Younger, Dialogi, 1.1.5, 2.8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality, vs. divine happiness Found in books: Meister (2019) 9 |
| 291. Plutarch, Pelopidas, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Despotis and Lohr (2022) 214 |
| 292. Seneca The Younger, Hercules Oetaeus, 1940-1941, 1943, 1963, 1976-1979, 1942 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 573 |
| 293. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Despotis and Lohr (2022) 214 |
| 294. Seneca The Younger, Letters, 24.14, 25.4, 53.11-53.12, 73.13, 92.27, 98.9-98.10, 101.10-101.13, 119.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al (2015) 125; Despotis and Lohr (2022) 193; Long (2019) 76; Meister (2019) 7, 8, 9 |
| 295. Clement of Alexandria, Christ The Educator, 1.6, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Janowitz (2002) 79 |
296. Justin, Dialogue With Trypho, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Vinzent (2013) 174 | 106. Christ's resurrection is foretold in the conclusion of the Psalm Justin: The remainder of the Psalm makes it manifest that He knew His Father would grant to Him all things which He asked, and would raise Him from the dead; and that He urged all who fear God to praise Him because He had compassion on all races of believing men, through the mystery of Him who was crucified; and that He stood in the midst of His brethren the apostles (who repented of their flight from Him when He was crucified, after He rose from the dead, and after they were persuaded by Himself that, before His passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets), and when living with them sang praises to God, as is made evident in the memoirs of the apostles. The words are the following: 'I will declare Your name to my brethren; in the midst of the Church will I praise You. You that fear the Lord, praise Him; all you, the seed of Jacob, glorify Him. Let all the seed of Israel fear Him.' And when it is said that He changed the name of one of the apostles to Peter; and when it is written in the memoirs of Him that this so happened, as well as that He changed the names of other two brothers, the sons of Zebedee, to Boanerges, which means sons of thunder; this was an announcement of the fact that it was He by whom Jacob was called Israel, and Oshea called Jesus (Joshua), under whose name the people who survived of those that came from Egypt were conducted into the land promised to the patriarchs. And that He should arise like a star from the seed of Abraham, Moses showed before hand when he thus said, 'A star shall arise from Jacob, and a leader from Israel;' Numbers 24:17 and another Scripture says, 'Behold a man; the East is His name.' Accordingly, when a star rose in heaven at the time of His birth, as is recorded in the memoirs of His apostles, the Magi from Arabia, recognising the sign by this, came and worshipped Him. |
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297. Cassius Dio, Roman History, 45.7.1, 54.9.9-54.9.10, 56.46.2, 69.11.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Janowitz (2002) 77; Janowitz (2002b) 65 | 54.9.9. And yet, defective as he was, he could use his feet for everything, as if they were hands: with them he would stretch a bow, shoot missiles, and put a trumpet to his lips. How he did this I do not know; I merely state what is recorded. 54.9.10. One of the Indians, Zarmarus, for some reason wished to die, â either because, being of the caste of sages, he was on this account moved by ambition, or, in accordance with the traditional custom of the Indians, because of old age, or because he wished to make a display for the benefit of Augustus and the Athenians (for Augustus had reached Athens);â he was therefore initiated into the mysteries of the two goddesses, which were held out of season on account, they say, of Augustus, who also was an initiate, and he then threw himself alive into the fire. 56.46.2. they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus. |
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| 298. Aelius Aristides, Hymn To Serapis, 66 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Pandey (2018) 205 |
| 299. Palestinian Talmud, Avodah Zarah, 3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •immortality, of god Found in books: Segev (2017) 108 |
| 300. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 378 |
| 301. Irenaeus, Fragments, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Osborne (2001) 101 |
302. Justin, First Apology, 26.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 153; Janowitz (2002) 79; Vinzent (2013) 174 | 21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. |
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303. Anon., Genesis Rabba, 9.5, 14.3-14.4, 14.6, 16.6, 19.5, 19.7-19.8, 21.9, 68.20, 78.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 22; Garcia (2021) 43; Grypeou and Spurling (2009) 54, 70; Putthoff (2016) 205| 9.5. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁלֹא לִטְעֹם טַעַם מִיתָה, וְלָמָּה נִקְנְסָה בּוֹ מִיתָה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנְּבוּכַדְנֶצַר וְחִירֹם מֶלֶךְ צוֹר עֲתִידִין לַעֲשׂוֹת עַצְמָן אֱלָהוּת, לְפִיכָךְ נִקְנְסָה בּוֹ מִיתָה, הֲדָא הוּא דִּכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, וְכִי בְּגַן עֵדֶן הָיָה חִירֹם, אֶתְמְהָא, אֶלָּא אָמַר לוֹ, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ שֶׁבְּעֵדֶן שֶׁיָּמוּת. רַבִּי חִיָּא בַּר בְּרַתֵּיהּ דְּרַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי בֶּרֶכְיָה (יחזקאל כח, יד): אַתְּ כְּרוּב מִמְשַׁח, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ כְּרוּב שֶׁיָּמוּת. אָמַר לוֹ רַבִּי יוֹנָתָן, אִם כֵּן יִגְזֹר מִיתָה עַל הָרְשָׁעִים וְאַל יִגְזֹר מִיתָה עַל הַצַּדִּיקִים, אֶלָּא שֶׁלֹא יְהוּ הָרְשָׁעִים עוֹשִׂים תְּשׁוּבָה שֶׁל רְמִיּוּת, וְשֶׁלֹא יְהוּ הָרְשָׁעִים אוֹמְרִים כְּלוּם הַצַּדִּיקִים חַיִּים אֶלָּא שֶׁהֵן מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, אַף אָנוּ נְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים, נִמְצֵאת עֲשִׂיָּה שֶׁלֹא לִשְׁמָהּ. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הָרְשָׁעִים, אֶלָּא כָּל זְמַן שֶׁהָרְשָׁעִים חַיִּים הֵם מַכְעִיסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, כֵּיוָן שֶׁהֵן מֵתִים, הֵן פּוֹסְקִים מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ג, יז): שָׁם רְשָׁעִים חָדְלוּ רֹגֶז, שָׁם חָדְלוּ מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הַצַּדִּיקִים, אֶלָּא כָּל זְמַן שֶׁהַצַּדִּיקִים חַיִּים הֵם נִלְחָמִים עִם יִצְרָן, כֵּיוָן שֶׁהֵם מֵתִים הֵם נָחִין, הֲדָא הוּא דִּכְתִיב (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, דַּיֵּנוּ מַה שֶּׁיָּגַעְנוּ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לִתֵּן שָׂכָר לְאֵלּוּ בְּכִפְלַיִם, וּלְהִפָּרַע מֵאֵלּוּ בְּכִפְלַיִם. לִתֵּן שָׂכָר לַצַּדִּיקִים שֶׁלֹא הָיוּ רְאוּיִים לִטְעֹם טַעַם מִיתָה וְקִבְּלוּ עֲלֵיהֶם טַעַם מִיתָה, לְפִיכָךְ (ישעיה סא, ז): לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ, וּלְהִפָּרַע מִן הָרְשָׁעִים, שֶׁלֹא הָיוּ צַדִּיקִים רְאוּיִים לִטְעֹם טַעַם מִיתָה, וּבִשְׁבִילָן קִבְּלוּ עֲלֵיהֶם מִיתָה, לְפִיכָךְ מִשְׁנֶה שְׂכָרָן יִירָשׁוּ. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.6. אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת. 16.6. וַיְצַו ה' אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל (בראשית ב, טז), רַבִּי לֵוִי אָמַר צִוָּהוּ עַל שֵׁשׁ מִצְווֹת, וַיְצַו, עַל עֲבוֹדַת כּוֹכָבִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע ה, יא): כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו. ה', עַל בִּרְכַּת הַשֵּׁם, כְּמָה דְאַתְּ אָמַר (ויקרא כד, טז): וְנֹקֵב שֵׁם ה'. אֱלֹהִים, אֵלּוּ הַדַּיָּנִין, שֶׁנֶּאֱמַר (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. עַל הָאָדָם, זוֹ שְׁפִיכַת דָּמִים, שֶׁנֶּאֱמַר (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם. לֵאמֹר, זֶה גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (ירמיה ג, א): לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וגו'. מִכֹּל עֵץ הַגָּן אָכֹל, צִוָּהוּ עַל הַגָּזֵל. רַבָּנָן פָּתְרִין לֵיהּ כָּל עִנְיָנָא, וַיְצַו ה' אֱלֹהִים, רַחֲמָן אֲנִי וְדַיָּן אֲנִי לְהִפָּרַע. אֱלֹהִים, אָמַר לוֹ אֱלֹהִים אֲנִי, נְהֹג בִּי כֵּאלוֹהַּ, שֶׁלֹא תְקַלְּלֵנִי, כְּמָה דִכְתִיב: אֱלֹהִים לֹא תְקַלֵּל. גִּלּוּי עֲרָיוֹת מִנַּיִן (בראשית ב, כד): וְדָבַק בְּאִשְׁתּוֹ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ, וְלֹא בְּזָכָר, וְלֹא בִּבְהֵמָה. אָכֹל תֹּאכֵל, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין מָתַי יִתְכַּשֵּׁר לַאֲכִילָה מִשֶּׁתִּשָּׁחֵט, רָמַז לוֹ עַל אֵבָר מִן הַחַי. מוֹת תָּמוּת, מִיתָה לְאָדָם, מִיתָה לְחַוָּה, מִיתָה לוֹ, מִיתָה לְתוֹלְדוֹתָיו. 19.5. רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר שְׁלשָׁה דְּבָרִים נֶאֶמְרוּ בְּאוֹתוֹ אִילָן, טוֹב לְמַאֲכָל, יָפֶה לָעֵינַיִם, וּמוֹסִיף חָכְמָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, וַתֵּרֶא הָאִשָּׁה כִּי טוֹב, מִכָּאן שֶׁהוּא טוֹב, וְכִי תַאֲוָה הוּא לָעֵינַיִם, מִכָּאן שֶׁהוּא יָפֶה לָעֵינַיִם, וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל, מִכָּאן שֶׁמּוֹסִיף חָכְמָה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל (בראשית ג, ו), אָמַר רַבִּי אַיְבוּ סָחֲטָה עֲנָבִים וְנָתְנָה לוֹ, רַבִּי שִׂמְלָאי אָמַר בְּיִשּׁוּב הַדַּעַת בָּאת עָלָיו, אָמְרָה לֵיהּ מַה אַתָּה סָבוּר שֶׁאֲנִי מֵתָה וְחַוָּה אַחֶרֶת נִבְרֵאת לְךָ (קהלת א, ט): אֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ, אוֹ שֶׁמָּא אֲנִי מֵתָה וְאַתְּ יוֹשֵׁב לְךָ הַטְלִיס, (ישעיה מה, יח): לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ, רַבָּנָן אָמְרֵי הִתְחִילָה מְיַלֶּלֶת עָלָיו בְּקוֹלָהּ. גַּם, רִבּוּי, הֶאֱכִילָה אֶת הַבְּהֵמָה וְאֶת הַחַיָה וְאֶת הָעוֹפוֹת, הַכֹּל שָׁמְעוּ לָהּ חוּץ מֵעוֹף אֶחָד וּשְׁמוֹ חוֹל, הֲדָא הוּא דִכְתִיב (איוב כט, יח): וְכַחוֹל אַרְבֶּה יָמִים. דְּבֵי רַבִּי יַנַּאי אָמְרֵי אֶלֶף שָׁנָה הוּא חַי, וּבְסוֹף אֶלֶף שָׁנָה אֵשׁ יוֹצְאָה מִקִּנּוֹ וְשׂוֹרַפְתּוֹ, וּמִשְׁתַּיֵּר בּוֹ כְּבֵיצָה וְחוֹזֵר וּמְגַדֵּל אֵבָרִים וָחָי. רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן אוֹמֵר, אֶלֶף שָׁנִים חַי וּלְבַסּוֹף אֶלֶף שָׁנִים גּוּפוֹ כָּלֶה וּכְנָפָיו מִתְמָרְטִין וּמִשְׁתַּיֵּיר בּוֹ כְּבֵיצָה וְחוֹזֵר וּמְגַדֵּל אֵבָרִים. 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. 19.8. וַיִּשְׁמְעוּ, אַל תִּקְרֵי וַיִּשְׁמְעוּ אֶלָּא וַיַּשְׁמִיעוּ, שָׁמְעוּ קוֹלָן שֶׁל אִילָנוֹת שֶׁהָיוּ אוֹמְרִים הָא גַנְבָא דְּגָנַב דַּעְתֵּיהּ דְּבָרְיֵה. דָּבָר אַחֵר שָׁמְעוּ קוֹלָן שֶׁל מַלְאָכִים אוֹמְרִים ה' אֱלֹהִים הוֹלֵךְ לְאוֹתָן שֶׁבַּגָּן. רַבִּי לֵוִי וְרַבִּי יִצְחָק, רַבִּי לֵוִי אָמַר מֵת אוֹתוֹ שֶׁבַּגָּן, רַבִּי יִצְחָק אָמַר מֵת הָלַךְ לוֹ, אֶתְמְהָא, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְרוּחַ הַיּוֹם, לְרֶוַח הַיּוֹם, הֲרֵינִי מְחַיֶּה לוֹ אֶת הַיּוֹם, כָּךְ אָמַרְתִּי לוֹ (בראשית ב, יז): כִּי בְיוֹם אֲכָלְךָ מִמֶּנוּ מוֹת תָּמוּת, אֵין אַתֶּם יוֹדְעִים אִם יוֹם מִשֶּׁלִּי אִם יוֹם אֶחָד מִשֶּׁלָּכֶם, אֶלָּא הֲרֵי אֲנִי נוֹתֵן לוֹ יוֹם אֶחָד מִשֶּׁלִּי שֶׁהוּא אֶלֶף שָׁנִים, וְהוּא חַי תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה וּמַנִּיחַ לְבָנָיו שִׁבְעִים, הֲדָא הוּא דִכְתִיב (תהלים צ, י): יְמֵי שְׁנוֹתֵנוּ בָּהֶם שִׁבְעִים שָׁנָה. לְרוּחַ הַיּוֹם, רַב אָמַר לְרוּחַ מִזְרָחִית דָּנוּ, לְרוּחַ שֶׁהִיא עוֹלָה עִם הַיּוֹם. זַבְדִּי בֶּן לֵוִי אָמַר לְרוּחַ מַעֲרָבִית דָּנוּ, לְרוּחַ שֶׁהִיא שׁוֹקַעַת עִם הַיּוֹם. עַל דַּעְתֵּיהּ דְּרַב הִקְשָׁה עָלָיו, כָּל שֶׁהַיּוֹם עוֹלֶה הוּא מַרְתִּיחַ. וְעַל דַּעְתֵּיהּ דְּזַבְדִּי בֶּן לֵוִי רִיתָה עָלָיו, כָּל שֶׁהַיּוֹם שׁוֹקֵעַ הוּא צוֹנֵן. (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ, אָמַר רַב אַיְבוּ גָּרְעָה קוֹמָתוֹ וְנַעֲשָׂה שֶׁל מֵאָה אַמָּה. (בראשית ג, ח): בְּתוֹךְ עֵץ הַגָּן, אָמַר רַבִּי לֵוִי רָמַז לְתוֹלְדוֹתָיו שֶׁיִּהְיוּ נִתָּנִין בַּאֲרוֹנוֹת שֶׁל עֵץ. 21.9. מִקֶּדֶם, רַב אָמַר בְּכָל מָקוֹם רוּחַ מִזְרָחִית קוֹלֶטֶת, אָדָם הָרִאשׁוֹן, וַיְגָרֶשׁ אֶת הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן. קַיִּן, וַיֵּצֵא קַיִן מִלִּפְנֵי ה' וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עֵדֶן. הָרוֹצֵחַ, (דברים ד, מא): אָז יַבְדִּיל משֶׁה שָׁלשׁ עָרִים בְּעֵבֶר הַיַּרְדֵּן מִזְרְחָה שָׁמֶשׁ. דָּבָר אַחֵר, מִקֶּדֶם, קֶדֶם לַגַּן עֵדֶן נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִכְתִיב (יחזקאל י, כ): הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר וָאֵדַע כִּי כְּרוּבִים הֵמָּה. וְאֶת לַהַט, עַל שֵׁם (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט. הַמִּתְהַפֶּכֶת, שֶׁהֵם מִתְהַפְּכִים, פְּעָמִים אֲנָשִׁים, פְּעָמִים נָשִׁים, פְּעָמִים רוּחוֹת, פְּעָמִים מַלְאָכִים. דָּבָר אַחֵר, מִקֶּדֶם, מִקֹּדֶם לַגַּן עֵדֶן נִבְרֵאת גֵּיהִנֹם, גֵּיהִנֹּם בַּשֵּׁנִי וְגַן עֵדֶן בַּשְּׁלִישִׁי. וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, עַל שֵׁם (מלאכי ג, יט): וְלִהַט אֹתָם הַיּוֹם הַבָּא. הַמִּתְהַפֶּכֶת, שֶׁהִיא מִתְהַפֶּכֶת עַל הָאָדָם וּמְלַהַטְתּוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו, וּמֵרַגְלָיו וְעַד רֹאשׁוֹ, אָמַר אָדָם מִי מַצִּיל אֶת בָּנַי מֵאֵשׁ לוֹהֶטֶת זוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַבָּא אָמַר חֶרֶב מִילָה, שֶׁנֶּאֱמַר (יהושע ה, ב): עֲשֵׂה לְךָ חַרְבוֹת צוּרִים. רַבָּנִין אַמְרֵי חֶרֶב תּוֹרָה, שֶׁנֶּאֱמַר (תהלים קמט, ו): וְחֶרֶב פִּיפִיּוֹת בְּיָדָם. כֵּיוָן שֶׁרָאָה אָדָם שֶׁבָּנָיו עֲתִידִים לֵירֵד לַגֵּיהִנֹּם, מִעֵט עַצְמוֹ מִפְּרִיָה וּרְבִיָה. וְכֵיוָן שֶׁרָאָה שֶׁאַחַר כ"ו דּוֹרוֹת עֲתִידִין יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה, נִזְקַק לְהַעֲמִיד תּוֹלְדוֹת, שֶׁנֶאֱמַר (בראשית ד, א): וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ. 78.1. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר (בראשית לב, כז), כְּתִיב (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָֹּׂא, מִן מַה דִּכְתִיב (תהלים צא, יב): עַל כַּפַּיִם יִשָֹּׂאוּנְךָ, הֱוֵי הַנִּשָֹּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. 78.1. וַיִּשָֹּׂא עֵינָיו (בראשית לג, ה), אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן (בראשית מג, כט): וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. (בראשית לג, ו ז): וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן. | 14.3. "... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].", 14.4. "Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him.", 19.7. "... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah.", |
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| 304. Numenius of Apamea, Fragments, 34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Corrigan and Rasimus (2013) 486 |
| 305. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 5 |
| 306. Galen, On The Use of The Pulse, 15.154-15.156 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •teleology, immortality of Found in books: King (2006) 236 |
| 307. Alexander of Aphrodisias, On The Soul, 15.9-11., 79.15, 79.16, 79.17, 79.18, 79.19, 79.20, 79.21, 84.24, 84.25, 84.26, 84.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: King (2006) 183 |
| 308. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: King (2006) 236 |
| 309. Clement of Alexandria, Miscellanies, 2.20, 4.15, 4.23.150, 6.14, 7.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality •immortality, divinity Found in books: Janowitz (2002) 79, 80; Long (2019) 23 |
| 310. Irenaeus, Demonstration of The Apostolic Teaching, 2, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 61 |
| 311. Clement of Alexandria, Exhortation To The Greeks, 5.66 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 33 |
| 312. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 277 |
| 313. Galen, On The Art of Healing, 10.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •teleology, immortality of Found in books: King (2006) 232 |
| 314. Galen, On The Movement of Muscles, 10.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •teleology, immortality of Found in books: King (2006) 232 |
| 315. Numenius of Apamea, Fragments, 34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Corrigan and Rasimus (2013) 486 |
| 316. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 117.9-117.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •teleology, immortality of Found in books: King (2006) 183 |
| 317. Alexander of Aphrodisias, Problems, 1.26, 1.121, 2.63 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •teleology, immortality of Found in books: King (2006) 183 |
| 318. Maximus of Tyre, Dialexeis, 3, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012) 230 |
319. Apuleius, The Golden Ass, 11.16, 11.21, 11.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality Found in books: Despotis and Lohr (2022) 344 | 11.16. After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side. 11.21. This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: |
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320. Theophilus, To Autolycus, 2.18-2.19, 2.22, 2.24-2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •humanity, immortality •immortality Found in books: Graham (2022) 53, 59, 60, 76, 78, 126, 132; Janowitz (2002) 79 | 2.18. But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, Let Us make man in Our image, after Our likeness, He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, Let Us make man in Our image, after Our likeness. But to no one else than to His own Word and wisdom did He say, Let Us make. And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man's, that they also might eat of the seeds of the earth. 2.19. God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground. Genesis 2:4-5 By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, Let Us make man; and since His creation was not yet plainly related, Scripture teaches us, saying: And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul. Whence also by most persons the soul is called immortal. And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.24. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day - plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees - the tree of life and the tree of knowledge - the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food. By the expressions, therefore, out of the ground, and eastwards, the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us - those called Tigris and Euphrates - for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees - manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, till it, no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. 2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. |
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| 321. Tertullian, On The Resurrection of The Flesh, 7.3, 9.1, 18.8, 36.5, 41.6, 42.1-42.3, 42.6-42.8, 42.11, 42.13, 47.15, 50.2, 50.4-50.6, 53.7, 53.18-53.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of •homonymy, immortality Found in books: Mcglothlin (2018) 110, 113, 116, 126, 129 |
| 322. Tertullian, Prescription Against Heretics, 33, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 100 |
| 323. Tertullian, On Monogamy, 5, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 129 |
324. Philostratus The Athenian, Life of Apollonius, 1.1, 4.16, 8.7.21, 8.30 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •philosophy, and immortality •immortality Found in books: Ekroth (2013) 127, 242; Janowitz (2002b) 65; Long (2019) 65| 1.1. οἱ τὸν Σάμιον Πυθαγόραν ἐπαινοῦντες τάδε ἐπ' αὐτῷ φασιν: ὡς ̓́Ιων μὲν οὔπω εἴη, γένοιτο δὲ ἐν Τροίᾳ ποτὲ Εὔφορβος, ἀναβιοίη τε ἀποθανών, ἀποθάνοι δέ, ὡς ᾠδαὶ ̔Ομήρου, ἐσθῆτά τε τὴν ἀπὸ θνησειδίων παραιτοῖτο καὶ καθαρεύοι βρώσεως, ὁπόση ἐμψύχων, καὶ θυσίας: μὴ γὰρ αἱμάττειν τοὺς βωμούς, ἀλλὰ ἡ μελιττοῦτα καὶ ὁ λιβανωτὸς καὶ τὸ ἐφυμνῆσαι, φοιτᾶν ταῦτα τοῖς θεοῖς παρὰ τοῦ ἀνδρὸς τούτου, γιγνώσκειν τε, ὡς ἀσπάζοιντο τὰ τοιαῦτα οἱ θεοὶ μᾶλλον ἢ τὰς ἑκατόμβας καὶ τὴν μάχαιραν ἐπὶ τοῦ κανοῦ: ξυνεῖναι γὰρ δὴ τοῖς θεοῖς καὶ μανθάνειν παρ' αὐτῶν, ὅπη τοῖς ἀνθρώποις χαίρουσι καὶ ὅπη ἄχθονται, περί τε φύσεως ἐκεῖθεν λέγειν: τοὺς μὲν γὰρ ἄλλους τεκμαίρεσθαι τοῦ θείου καὶ δόξας ἀνομοίους ἀλλήλαις περὶ αὐτοῦ δοξάζειν, ἑαυτῷ δὲ τόν τε ̓Απόλλω ἥκειν ὁμολογοῦντα, ὡς αὐτὸς εἴη, ξυνεῖναι δὲ καὶ μὴ ὁμολογοῦντας τὴν ̓Αθηνᾶν καὶ τὰς Μούσας καὶ θεοὺς ἑτέρους, ὧν τὰ εἴδη καὶ τὰ ὀνόματα οὔπω τοὺς ἀνθρώπους γιγνώσκειν. καὶ ὅ τι ἀποφήναιτο ὁ Πυθαγόρας, νόμον τοῦτο οἱ ὁμιληταὶ ἡγοῦντο καὶ ἐτίμων αὐτὸν ὡς ἐκ Διὸς ἥκοντα, καὶ ἡ σιωπὴ δὲ ὑπὲρ τοῦ θείου σφίσιν ἐπήσκητο: πολλὰ γὰρ θεῖά τε καὶ ἀπόρρητα ἤκουον, ὧν κρατεῖν χαλεπὸν ἦν μὴ πρῶτον μαθοῦσιν, ὅτι καὶ τὸ σιωπᾶν λόγος. καὶ μὴν καὶ τὸν ̓Ακραγαντῖνον ̓Εμπεδοκλέα βαδίσαι φασὶ τὴν σοφίαν ταύτην. τὸ γὰρ χαίρετ', ἐγὼ δ' ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητός καὶ ἤδη γάρ ποτ' ἐγὼ γενόμην κόρη τε κόρος τε καὶ ὁ ἐν ̓Ολυμπίᾳ βοῦς, ὃν λέγεται πέμμα ποιησάμενος θῦσαι, τὰ Πυθαγόρου ἐπαινοῦντος εἴη ἄν. καὶ πλείω ἕτερα περὶ τῶν τὸν Πυθαγόρου τρόπον φιλοσοφησάντων ἱστοροῦσιν, ὧν οὐ προσήκει με νῦν ἅπτεσθαι σπεύδοντα ἐπὶ τὸν λόγον, ὃν ἀποτελέσαι προὐθέμην: 4.16. δεομένων δὲ καὶ τῶν ἄλλων τοῦ λόγου τούτου καὶ φιληκόως ἐχόντων αὐτοῦ “ἀλλ' οὐχὶ βόθρον” εἶπεν “̓Οδυσσέως ὀρυξάμενος, οὐδὲ ἀρνῶν αἵματι ψυχαγωγήσας ἐς διάλεξιν τοῦ ̓Αχιλλέως ἦλθον, ἀλλ' εὐξάμενος, ὁπόσα τοῖς ἥρωσιν ̓Ινδοί φασιν εὔχεσθαι, “ὦ ̓Αχιλλεῦ,” ἔφην “τεθνάναι σε οἱ πολλοὶ τῶν ἀνθρώπων φασίν, ἐγὼ δὲ οὐ ξυγχωρῶ τῷ λόγῳ, οὐδὲ Πυθαγόρας σοφίας ἐμῆς πρόγονος. εἰ δὴ ἀληθεύομεν, δεῖξον ἡμῖν τὸ σεαυτοῦ εἶδος, καὶ γὰρ ἂν ὄναιο ἄγαν τῶν ἐμῶν ὀφθαλμῶν, εἰ μάρτυσιν αὐτοῖς τοῦ εἶναι χρήσαιο.” ἐπὶ τούτοις σεισμὸς μὲν περὶ τὸν κολωνὸν βραχὺς ἐγένετο, πεντάπηχυς δὲ νεανίας ἀνεδόθη Θετταλικὸς τὴν χλαμύδα, τὸ δὲ εἶδος οὐκ ἀλαζών τις ἐφαίνετο, ὡς ἐνίοις ὁ ̓Αχιλλεὺς δοκεῖ, δεινός τε ὁρώμενος οὐκ ἐξήλλαττε τοῦ φαιδροῦ, τὸ δὲ κάλλος οὔπω μοι δοκεῖ ἐπαινέτου ἀξίου ἐπειλῆφθαι καίτοι ̔Ομήρου πολλὰ ἐπ' αὐτῷ εἰπόντος, ἀλλὰ ἄρρητον εἶναι καὶ καταλύεσθαι μᾶλλον ὑπὸ τοῦ ὑμνοῦντος ἢ παραπλησίως ἑαυτῷ ᾅδεσθαι. ὁρώμενος δέ, ὁπόσον εἶπον, μείζων ἐγίγνετο καὶ διπλάσιος καὶ ὑπὲρ τοῦτο, δωδεκάπηχυς γοῦν ἐφάνη μοι, ὅτε δὴ τελεώτατος ἑαυτοῦ ἐγένετο, καὶ τὸ κάλλος ἀεὶ ξυνεπεδίδου τῷ μήκει. τὴν μὲν δὴ κόμην οὐδὲ κείρασθαί ποτε ἔλεγεν, ἀλλὰ ἄσυλον φυλάξαι τῷ Σπερχειῷ, ποταμῶν γὰρ πρώτῳ Σπερχειῷ χρήσασθαι, τὰ γένεια δ' αὐτῷ πρώτας ἐκβολὰς εἶχε. προσειπὼν δέ με “ἀσμένως” εἶπεν “ἐντετύχηκά σοι, πάλαι δεόμενος ἀνδρὸς τοιῦδε: Θετταλοὶ γὰρ τὰ ἐναγίσματα χρόνον ἤδη πολὺν ἐκλελοίπασί μοι, καὶ μηνίειν μὲν οὔπω ἀξιῶ, μηνίσαντος γὰρ ἀπολοῦνται μᾶλλον ἢ οἱ ἐνταῦθά ποτε ̔́Ελληνες, ξυμβουλίᾳ δὲ ἐπιεικεῖ χρῶμαι, μὴ ὑβρίζειν σφᾶς ἐς τὰ νόμιμα, μηδὲ κακίους ἐλέγχεσθαι τουτωνὶ τῶν Τρώων, οἳ τοσούσδε ἄνδρας ὑπ' ἐμοῦ ἀφαιρεθέντες δημοσίᾳ τε θύουσί μοι καὶ ὡραίων ἀπάρχονται καὶ ἱκετηρίαν τιθέμενοι σπονδὰς αἰτοῦσιν, ἃς ἐγὼ οὐ δώσω: τὰ γὰρ ἐπιορκηθέντα τούτοις ἐπ' ἐμὲ οὐκ ἐάσει τὸ ̓́Ιλιόν ποτε τὸ ἀρχαῖον ἀναλαβεῖν εἶδος, οὐδὲ τυχεῖν ἀκμῆς, ὁπόση περὶ πολλὰς τῶν καθῃρημένων ἐγένετο, ἀλλ' οἰκήσουσιν αὐτὸ βελτίους οὐδὲν ἢ εἰ χθὲς ἥλωσαν. ἵν' οὖν μὴ καὶ τὰ Θετταλῶν ἀποφαίνω ὅμοια, πρέσβευε παρὰ τὸ κοινὸν αὐτῶν ὑπὲρ ὧν εἶπον.” “πρεσβεύσω”, ἔφην “ὁ γὰρ νοῦς τῆς πρεσβείας ἦν μὴ ἀπολέσθαι αὐτούς. ἀλλ' ἐγώ τί σου, ̓Αχιλλεῦ, δέομαι.” “ξυνίημι”, ἔφη “δῆλος γὰρ εἶ περὶ τῶν Τρωικῶν ̔ἐρωτήσων': ἐρώτα δὲ λόγους πέντε, οὓς αὐτός τε βούλει καὶ Μοῖραι ξυγχωροῦσιν.” ἠρόμην οὖν πρῶτον, εἰ κατὰ τὸν τῶν ποιητῶν λόγον ἔτυχε τάφου. “κεῖμαι μέν,” εἶπεν “ὡς ἔμοιγε ἥδιστον καὶ Πατρόκλῳ ἐγένετο, ξυνέβημεν γὰρ δὴ κομιδῇ νέοι, ξυνέχει δὲ ἄμφω χρυσοῦς ἀμφορεὺς κειμένους, ὡς ἕνα. Μουσῶν δὲ θρῆνοι καὶ Νηρηίδων, οὓς ἐπ' ἐμοὶ γενέσθαι φασί, Μοῦσαι μὲν οὐδ' ἀφίκοντό ποτε ἐνταῦθα, Νηρηίδες δὲ ἔτι φοιτῶσι.” μετὰ ταῦτα δὲ ἠρόμην, εἰ ἡ Πολυξένη ἐπισφαγείη αὐτῷ, ὁ δὲ ἀληθὲς μὲν ἔφη τοῦτο εἶναι, σφαγῆναι δὲ αὐτὴν οὐχ ὑπὸ τῶν ̓Αχαιῶν, ἀλλ' ἑκοῦσαν ἐπὶ τὸ σῆμα ἐλθοῦσαν καὶ τὸν ἑαυτῆς τε κἀκείνου ἔρωτα μεγάλων ἀξιῶσαι προσπεσοῦσαν ξίφει ὀρθῷ. τρίτον ἠρόμην: ἡ ̔Ελένη, ὦ ̓Αχιλλεῦ, ἐς Τροίαν ἦλθεν ἢ ̔Ομήρῳ ἔδοξεν ὑποθέσθαι ταῦτα;” “πολὺν” ἔφη “χρόνον ἐξηπατώμεθα πρεσβευόμενοί τε παρὰ τοὺς Τρῶας καὶ ποιούμενοι τὰς ὑπὲρ αὐτῆς μάχας, ὡς ἐν τῷ ̓Ιλίῳ οὔσης, ἡ δ' Αἴγυπτὸν τε ᾤκει καὶ τὸν Πρωτέως οἶκον ἁρπασθεῖσα ὑπὸ τοῦ Πάριδος. ἐπεὶ δὲ ἐπιστεύθη τοῦτο, ὑπὲρ αὐτῆς τῆς Τροίας λοιπὸν ἐμαχόμεθα, ὡς μὴ αἰσχρῶς ἀπέλθοιμεν.” ἡψάμην καὶ τετάρτης ἐρωτήσεως καὶ θαυμάζειν ἔφην, εἰ τοσούσδε ὁμοῦ καὶ τοιούσδε ἄνδρας ἡ ̔Ελλὰς ἤνεγκεν, ὁπόσους ̔́Ομηρος ἐπὶ τὴν Τροίαν ξυντάττει. ὁ δὲ ̓Αχιλλεὺς “οὐδὲ οἱ βάρβαροι” ἔφη “πολὺ ἡμῶν ἐλείποντο, οὕτως ἡ γῆ πᾶσα ἀρετῆς ἤνθησε.” πέμπτον δ' ἠρόμην: τί παθὼν ̔́Ομηρος τὸν Παλαμήδην οὐκ οἶδεν, ἢ οἶδε μέν, ἐξαιρεῖ δὲ τοῦ περὶ ὑμῶν λόγου; “εἰ Παλαμήδης” εἶπεν “ἐς Τροίαν οὐκ ἦλθεν, οὐδὲ Τροία ἐγένετο: ἐπεὶ δὲ ἀνὴρ σοφώτατός τε καὶ μαχιμώτατος ἀπέθανεν, ὡς ̓Οδυσσεῖ ἔδοξεν, οὐκ ἐσάγεται αὐτὸν ἐς τὰ ποιήματα ̔́Ομηρος, ὡς μὴ τὰ ὀνείδη τοῦ ̓Οδυσσέως ᾅδοι.” καὶ ἐπολοφυράμενος αὐτῷ ὁ ̓Αχιλλεὺς ὡς μεγίστῳ τε καὶ καλλίστῳ νεωτάτῳ τε καὶ πολεμικωτάτῳ σωφροσύνῃ τε ὑπερβαλομένῳ πάντας καὶ πολλὰ ξυμβαλομένῳ ταῖς Μούσαις “ἀλλὰ σύ,” ἔφη “̓Απολλώνιε, σοφοῖς γὰρ πρὸς σοφοὺς ἐπιτήδεια, τοῦ τε τάφου ἐπιμελήθητι καὶ τὸ ἄγαλμα τοῦ Παλαμήδους ἀνάλαβε φαύλως ἐρριμμένον: κεῖται δὲ ἐν τῇ Αἰολίδι κατὰ Μήθυμναν τὴν ἐν Λέσβῳ.” ταῦτα εἰπὼν καὶ ἐπὶ πᾶσι τὰ περὶ τὸν νεανίαν τὸν ἐκ Πάρου ἀπῆλθε ξὺν ἀστραπῇ μετρίᾳ, καὶ γὰρ δὴ καὶ ἀλεκτρυόνες ἤδη ᾠδῆς ἥπτοντο. 8.30. τελευτῆσαι δ' αὐτὸν οἱ μὲν ἐν ̓Εφέσῳ θεραπευόμενον ὑπὸ δυοῖν δμωαῖν, τεθνάναι γὰρ ἤδη οἱ ἀπελεύθεροι, περὶ ὧν κατ' ἀρχὰς εἶπον, ἐλευθερώσαντα δὲ τὴν ἑτέραν αἰτίαν πρὸς τῆς ἑτέρας ἔχειν, ἐπεὶ μὴ τῶν αὐτῶν ἠξίωτο, τὸν δ' ̓Απολλώνιον “καὶ δουλεῦσαι” φάναι “προσήκει σὲ αὐτῇ, τουτὶ γάρ σοι ἀγαθοῦ ἄρξει.” τελευτήσαντος οὖν ἡ μὲν δουλεύειν ἐκείνῃ, ἡ δ' ἐκ μικρᾶς αἰτίας ἀποδόσθαι αὐτὴν καπήλῳ, παρ' οὗ πρίασθαί τις οὐδ' εὐπρεπῆ οὖσαν, ἀλλ' ἐρῶν οὗτος καὶ χρηματιστὴς ἱκανὸς ὢν γυναῖκά τε ἀνειπεῖν καὶ παῖδας ἐξ αὐτῆς ἐγγράψαι. οἱ δ' ἐν Λίνδῳ τελευτῆσαι αὐτὸν παρελθόντα ἐς τὸ ἱερὸν τῆς ̓Αθηνᾶς καὶ ἔσω ἀφανισθέντα, οἱ δ' ἐν Κρήτῃ φασὶ θαυμασιώτερον ἢ οἱ ἐν Λίνδῳ: διατρίβειν μὲν γὰρ ἐν τῇ Κρήτῃ τὸν ̓Απολλώνιον μᾶλλον ἢ πρὸ τούτου θαυμαζόμενον, ἀφικέσθαι δ' ἐς τὸ ἱερὸν τῆς Δικτύννης ἀωρί, φυλακὴ δὲ τῷ ἱερῷ κυνῶν ἐπιτέτακται φρουροὶ τοῦ ἐν αὐτῷ πλούτου, καὶ ἀξιοῦσιν αὐτοὺς οἱ Κρῆτες μήτε τῶν ἄρκτων μήτε τῶν ὧδε ἀγρίων λείπεσθαι, οἱ δ' οὔθ' ὑλακτεῖν ἥκοντα σαίνειν τε αὐτὸν προσιόντες, ὡς μηδὲ τοὺς ἄγαν ἐθάδας. οἱ μὲν δὴ τοῦ ἱεροῦ προϊστάμενοι ξυλλαβόντες αὐτὸν ὡς γόητα καὶ λῃστὴν δῆσαι μείλιγμα τοῖς κυσὶ προβεβλῆσθαί τι ὑπ' αὐτοῦ φάσκοντες, ὁ δ' ἀμφὶ μέσας νύκτας ἑαυτὸν λῦσαι, καλέσας δὲ τοὺς δήσαντας, ὡς μὴ λάθοι, δραμεῖν ἐπὶ τὰς τοῦ ἱεροῦ θύρας, αἱ δ' ἀνεπετάσθησαν, παρελθόντος δὲ ἔσω τὰς μὲν θύρας ξυνελθεῖν, ὥσπερ ἐκέκλειντο, βοὴν δὲ ᾀδουσῶν παρθένων ἐκπεσεῖν. τὸ δὲ ᾆσμα ἦν: “στεῖχε γᾶς, στεῖχε ἐς οὐρανόν, στεῖχε.” οἷον: ἴθι ἐκ τῆς γῆς ἄνω. | 1.1. The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs and the knife laid upon the sacrificial basket. For they say that he had of a certainty social intercourse with the gods, and learnt from them the conditions under which they take pleasure in men or are disgusted, and on this intercourse he based his account of nature. For he said that, whereas other men only make conjectures about divinity and make guesses that contradict one another concerning it, — in his own case he said that Apollo had come to him acknowledging that he was the god in person; and that Athena and the Muses and other gods, whose forms and names men did not yet know, had also consorted with him though without making such acknowledgment. And the followers of Pythagoras accepted as law any decisions communicated by him, and honored him as an emissary from Zeus, but imposed, out of respect for their divine character, a ritual silence on themselves. For many were the divine and ineffable secrets which they had heard, but which it was difficult for any to keep who had not previously learnt that silence also is a mode of speech.Moreover they declare that Empedocles of Acragas had trodden this way of wisdom when he wrote the lineRejoice ye, for I am unto you an immortal God, and no more mortal.And this also:For erewhile, I already became both girl and boy.And the story that he made at Olympia a bull of pastry and sacrificed it to the god also shows that he approved of the sentiments of Pythagoras. And there is much else that they tell of those sages who observe the rule of Pythagoras; but I must not now enter upon such points, but hurry on to the work which I have set myself to complete. 4.16. Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant. 8.30. Now there are some who relate that he died in Ephesus, tended by two maid servants; for the freedmen of whom I spoke at the beginning of my story were already dead. One of these maids he emancipated, and was blamed by the other one for not conferring the same privilege upon her, but Apollonius told her that it was better for her to remain the other's slave, for that would be the beginning of her well-being. Accordingly after his death this one continued to be the slave of the other, who for some insignificant reason sold her to a merchant, from whom she was purchased. Her new master, although she was not good-looking, nevertheless fell in love with her; and being a fairly rich man, made her his legal wife and had legitimate children with her. Others again say that he died in Lindus, where he entered the sanctuary of Athena and disappeared within it. Others again say that he died in Crete in a much more remarkable manner than the people of Lindus relate. For they say that he continued to live in Crete, where he became a greater center of admiration than ever before, and that he came to the sanctuary of Dictynna late at night. Now this sanctuary is guarded by dogs, whose duty it is to watch over the wealth deposited in it, and the Cretans claim that they are as good as bears or any other animals equally fierce. None the less, when he came, instead of barking, they approached him and fawned upon him, as they would not have done even with people they knew familiarly. The guardians of the shrine arrested him in consequence, and threw him in bonds as a wizard and a robber, accusing him of having thrown to the dogs some charmed morsel. But about midnight he loosened his bonds, and after calling those who had bound him, in order that they might witness the spectacle, he ran to the doors of the sanctuary, which opened wide to receive him; and when he had passed within, they closed afresh, as they had been shut, and there was heard a chorus of maidens singing from within the doors, and their song was this. Hasten thou from earth, hasten thou to Heaven, hasten. In other words: Do thou go upwards from earth. |
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| 325. Philostratus The Athenian, On Heroes, 53.8-53.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013) 127, 222 |
| 326. Tertullian, Exhortation To Chastity, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •homonymy, immortality Found in books: Mcglothlin (2018) 129 |
| 327. Aelius Aristides, Orations, 45.3, 46.32 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortality, of the gods •immortality Found in books: Edelmann-Singer et al (2020) 135; Meister (2019) 4 |
| 328. Tertullian, On Baptism, 5.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •homonymy, immortality •soul, immortality of Found in books: Mcglothlin (2018) 116 |
| 329. Tertullian, On The Soul, 6.2-6.3, 24.2, 27.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 52, 100, 113, 115 |
| 330. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 14 |
331. Tertullian, Apology, 48.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •homonymy, immortality •soul, immortality of Found in books: Mcglothlin (2018) 116| 48.7. in testimonium vobis. | |
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| 332. Athenaeus of Naucratis, The Learned Banquet (Epitome), None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Taylor and Hay (2020) 225 |
333. Hippolytus, Refutation of All Heresies, 5.8, 9.27-9.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Ebrey and Kraut (2022) 266; Garcia (2021) 139, 140 | 5.8. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. |
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334. Tertullian, Against Marcion, 1.2, 2.4.4, 2.5-2.7, 2.8.1, 2.9.2, 2.9.4-2.9.5, 3.24.6, 4.38, 5.10.5, 5.10.13-5.10.14, 5.12.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •homonymy, immortality •humanity, immortality •soul, immortality of Found in books: Graham (2022) 78; Mcglothlin (2018) 100, 110, 113, 115, 126, 129 | 1.2. The heretic of Pontus introduces two Gods, like the twin Symplegades of his own shipwreck: One whom it was impossible to deny, i.e. our Creator; and one whom he will never be able to prove, i.e. his own god. The unhappy man gained the first idea of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one; how that the good tree brings not forth corrupt fruit, neither the corrupt tree good fruit. Which means, that an honest mind and good faith cannot produce evil deeds, any more than an evil disposition can produce good deeds. Now (like many other persons now-a-days, especially those who have an heretical proclivity), while morbidly brooding over the question of the origin of evil, his perception became blunted by the very irregularity of his researches; and when he found the Creator declaring, I am He that creates evil, Isaiah 45:7 inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil, and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition, as it were - one of a simple and pure benevolence - differing from the Creator, he readily argued that in his Christ had been revealed a new and strange divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy. He had, moreover, in one Cerdon an abettor of this blasphemy - a circumstance which made them the more readily think that they saw most clearly their two gods, blind though they were; for, in truth, they had not seen the one God with soundness of faith. To men of diseased vision even one lamp looks like many. One of his gods, therefore, whom he was obliged to acknowledge, he destroyed by defaming his attributes in the matter of evil; the other, whom he laboured so hard to devise, he constructed, laying his foundation in the principle of good. In what articles he arranged these natures, we show by our own refutations of them. 2.5. Now then, you dogs, whom the apostle puts outside, Revelation 22:15 and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed - good, and prescient, and mighty - so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question - namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ's own definition John 10:25 comes to our aid at once. From works must proofs be obtained. The Creator's works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man's condition also - whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God's image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator's subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God's calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance. 2.6. But although we shall be understood, from our argument, to be only so affirming man's unshackled power over his will, that what happens to him should be laid to his own charge, and not to God's, yet that you may not object, even now, that he ought not to have been so constituted, since his liberty and power of will might turn out to be injurious, I will first of all maintain that he was rightly so constituted, that I may with the greater confidence commend both his actual constitution, and the additional fact of its being worthy of the Divine Being; the cause which led to man's being created with such a constitution being shown to be the better one. Moreover, man thus constituted will be protected by both the goodness of God and by His purpose, both of which are always found in concert in our God. For His purpose is no purpose without goodness; nor is His goodness goodness without a purpose, except forsooth in the case of Marcion's god, who is purposelessly good, as we have shown. Well, then, it was proper that God should be known; it was no doubt a good and reasonable thing. Proper also was it that there should be something worthy of knowing God. What could be found so worthy as the image and likeness of God? This also was undoubtedly good and reasonable. Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of himself; so that this very thing - namely, freedom of will and self-command - might be reckoned as the image and likeness of God in him. For this purpose such an essence was adapted to man as suited this character, even the afflatus of the Deity, Himself free and uncontrolled. But if you will take some other view of the case, how came it to pass that man, when in possession of the whole world, did not above all things reign in self-possession - a master over others, a slave to himself? The goodness of God, then, you can learn from His gracious gift to man, and His purpose from His disposal of all things. At present, let God's goodness alone occupy our attention, that which gave so large a gift to man, even the liberty of his will. God's purpose claims some other opportunity of treatment, offering as it does instruction of like import. Now, God alone is good by nature. For He, who has that which is without beginning, has it not by creation, but by nature. Man, however, who exists entirely by creation, having a beginning, along with that beginning obtained the form in which he exists; and thus he is not by nature disposed to good, but by creation, not having it as his own attribute to be good, because, (as we have said,) it is not by nature, but by creation, that he is disposed to good, according to the appointment of his good Creator, even the Author of all good. In order, therefore, that man might have a goodness of his own, bestowed on him by God, and there might be henceforth in man a property, and in a certain sense a natural attribute of goodness, there was assigned to him in the constitution of his nature, as a formal witness of the goodness which God bestowed upon him, freedom and power of the will, such as should cause good to be performed spontaneously by man, as a property of his own, on the ground that no less than this would be required in the matter of a goodness which was to be voluntarily exercised by him, that is to say, by the liberty of his will, without either favour or servility to the constitution of his nature, so that man should be good just up to this point, if he should display his goodness in accordance with his natural constitution indeed, but still as the result of his will, as a property of his nature; and, by a similar exercise of volition, should show himself to be too strong in defense against evil also (for even this God, of course, foresaw), being free, and master of himself; because, if he were wanting in this prerogative of self-mastery, so as to perform even good by necessity and not will, he would, in the helplessness of his servitude, become subject to the usurpation of evil, a slave as much to evil as to good. Entire freedom of will, therefore, was conferred upon him in both tendencies; so that, as master of himself, he might constantly encounter good by spontaneous observance of it, and evil by its spontaneous avoidance; because, were man even otherwise circumstanced, it was yet his bounden duty, in the judgment of God, to do justice according to the motions of his will regarded, of course, as free. But the reward neither of good nor of evil could be paid to the man who should be found to have been either good or evil through necessity and not choice. In this really lay the law which did not exclude, but rather prove, human liberty by a spontaneous rendering of obedience, or a spontaneous commission of iniquity; so patent was the liberty of man's will for either issue. Since, therefore, both the goodness and purpose of God are discovered in the gift to man of freedom in his will, it is not right, after ignoring the original definition of goodness and purpose which it was necessary to determine previous to any discussion of the subject, on subsequent facts to presume to say that God ought not in such a way to have formed man, because the issue was other than what was assumed to be proper for God. We ought rather, after duly considering that it behooved God so to create man, to leave this consideration unimpaired, and to survey the other aspects of the case. It is, no doubt, an easy process for persons who take offense at the fall of man, before they have looked into the facts of his creation, to impute the blame of what happened to the Creator, without any examination of His purpose. To conclude: the goodness of God, then fully considered from the beginning of His works, will be enough to convince us that nothing evil could possibly have come forth from God; and the liberty of man will, after a second thought, show us that it alone is chargeable with the fault which itself committed. 2.7. By such a conclusion all is reserved unimpaired to God; both His natural goodness, and the purposes of His goverce and foreknowledge, and the abundance of His power. You ought, however, to deduct from God's attributes both His supreme earnestness of purpose and most excellent truth in His whole creation, if you would cease to inquire whether anything could have happened against the will of God. For, while holding this earnestness and truth of the good God, which are indeed capable of proof from the rational creation, you will not wonder at the fact that God did not interfere to prevent the occurrence of what He wished not to happen, in order that He might keep from harm what He wished. For, since He had once for all allowed (and, as we have shown, worthily allowed) to man freedom of will and mastery of himself, surely He from His very authority in creation permitted these gifts to be enjoyed: to be enjoyed, too, so far as lay in Himself, according to His own character as God, that is, for good (for who would permit anything hostile to himself?); and, so far as lay in man, according to the impulses of his liberty (for who does not, when giving anything to any one to enjoy, accompany the gift with a permission to enjoy it with all his heart and will?). The necessary consequence, therefore, was, that God must separate from the liberty which He had once for all bestowed upon man (in other words, keep within Himself), both His foreknowledge and power, through which He might have prevented man's falling into danger when attempting wrongly to enjoy his liberty. Now, if He had interposed, He would have rescinded the liberty of man's will, which He had permitted with set purpose, and in goodness. But, suppose God had interposed; suppose Him to have abrogated man's liberty, by warning him from the tree, and keeping off the subtle serpent from his interview with the woman; would not Marcion then exclaim, What a frivolous, unstable, and faithless Lord, cancelling the gifts He had bestowed! Why did He allow any liberty of will, if He afterwards withdrew it? Why withdraw it after allowing it? Let Him choose where to brand Himself with error, either in His original constitution of man, or in His subsequent abrogation thereof! If He had checked (man's freedom), would He not then seem to have been rather deceived, through want of foresight into the future? But in giving it full scope, who would not say that He did so in ignorance of the issue of things? God, however, did foreknow that man would make a bad use of his created constitution; and yet what can be so worthy of God as His earnestness of purpose, and the truth of His created works, be they what they may? Man must see, if he failed to make the most of the good gift he had received, how that he was himself guilty in respect of the law which he did not choose to keep, and not that the Lawgiver was committing a fraud against His own law, by not permitting its injunctions to be fulfilled. Whenever you are inclined to indulge in such censure (and it is the most becoming for you) against the Creator, recall gently to your mind in His behalf His earnestness, and endurance, and truth, in having given completeness to His creatures both as rational and good. 4.38. Christ knew the baptism of John, whence it was. Luke 20:4 Then why did He ask them, as if He knew not? He knew that the Pharisees would not give Him an answer; then why did He ask in vain? Was it that He might judge them out of their own mouth, or their own heart? Suppose you refer these points to an excuse of the Creator, or to His comparison with Christ; then consider what would have happened if the Pharisees had replied to His question. Suppose their answer to have been, that John's baptism was of men, they would have been immediately stoned to death. Luke 20:6 Some Marcion, in rivalry to Marcion, would have stood up and said: O most excellent God; how different are his ways from the Creator's! Knowing that men would rush down headlong over it, He placed them actually on the very precipice. For thus do men treat of the Creator respecting His law of the tree. But John's baptism was from heaven. Why, therefore, asks Christ, did you not believe him? Luke 20:5 He therefore who had wished men to believe John, purposing to censure them because they had not believed him, belonged to Him whose sacrament John was administering. But, at any rate, when He actually met their refusal to say what they thought, with such reprisals as, Neither tell I you by what authority I do these things, Luke 20:8 He returned evil for evil! Render unto C sar the things which be C sar's, and unto God the things which be God's. Luke 20:25 What will be the things which are God's? Such things as are like C sar's denarius- that is to say, His image and similitude. That, therefore, which he commands to be rendered unto God, the Creator, is man, who has been stamped with His image, likeness, name, and substance. Let Marcion's god look after his own mint. Christ bids the denarius of man's imprint to be rendered to His C sar, (His C sar I say,) not the C sar of a strange god. The truth, however, must be confessed, this god has not a denarius to call his own! In every question the just and proper rule is, that the meaning of the answer ought to be adapted to the proposed inquiry. But it is nothing short of madness to return an answer altogether different from the question submitted to you. God forbid, then, that we should expect from Christ conduct which would be unfit even to an ordinary man! The Sadducees, who said there was no resurrection, in a discussion on that subject, had proposed to the Lord a case of law touching a certain woman, who, in accordance with the legal prescription, had been married to seven brothers who had died one after the other. The question therefore was, to which husband must she be reckoned to belong in the resurrection? Luke 20:27-33 This, (observe,) was the gist of the inquiry, this was the sum and substance of the dispute. And to it Christ was obliged to return a direct answer. He had nobody to fear; that it should seem advisable for Him either to evade their questions, or to make them the occasion of indirectly mooting a subject which He was not in the habit of teaching publicly at any other time. He therefore gave His answer, that the children of this world marry. Luke 20:34 You see how pertinent it was to the case in point. Because the question concerned the next world, and He was going to declare that no one marries there, He opens the way by laying down the principles that here, where there is death, there is also marriage. But they whom God shall account worthy of the possession of that world and the resurrection from the dead, neither marry nor are given in marriage; forasmuch as they cannot die any more, since they become equal to the angels, being made the children of God and of the resurrection. Luke 20:35-36 If, then, the meaning of the answer must not turn on any other point than on the proposed question, and since the question proposed is fully understood from this sense of the answer, then the Lord's reply admits of no other interpretation than that by which the question is clearly understood. You have both the time in which marriage is permitted, and the time in which it is said to be unsuitable, laid before you, not on their own account, but in consequence of an inquiry about the resurrection. You have likewise a confirmation of the resurrection itself, and the whole question which the Sadducees mooted, who asked no question about another god, nor inquired about the proper law of marriage. Now, if you make Christ answer questions which were not submitted to Him, you, in fact, represent Him as having been unable to solve the points on which He was really consulted, and entrapped of course by the cunning of the Sadducees. I shall now proceed, by way of supererogation, and after the rule (I have laid down about questions and answers), to deal with the arguments which have any consistency in them. They procured then a copy of the Scripture, and made short work with its text, by reading it thus: Those whom the god of that world shall account worthy. They add the phrase of that world to the word god, whereby they make another god the god of that world; whereas the passage ought to be read thus: Those whom God shall account worthy of the possession of that world (removing the distinguishing phrase of this world to the end of the clause, in other words, Those whom God shall account worthy of obtaining and rising to that world. For the question submitted to Christ had nothing to do with the god, but only with the state, of that world. It was: Whose wife should this woman be in that world after the resurrection? Luke 20:33 They thus subvert His answer respecting the essential question of marriage, and apply His words, The children of this world marry and are given in marriage, as if they referred to the Creator's men, and His permission to them to marry; while they themselves whom the god of that world - that is, the rival god - accounted worthy of the resurrection, do not marry even here, because they are not children of this world. But the fact is, that, having been consulted about marriage in that world, not in this present one, He had simply declared the non-existence of that to which the question related. They, indeed, who had caught the very force of His voice, and pronunciation, and expression, discovered no other sense than what had reference to the matter of the question. Accordingly, the Scribes exclaimed, Master, You have well said. Luke 20:39 For He had affirmed the resurrection, by describing the form thereof in opposition to the opinion of the Sadducees. Now, He did not reject the attestation of those who had assumed His answer to bear this meaning. If, however, the Scribes thought Christ was David's Son, whereas (David) himself calls Him Lord, Luke 20:41-44 what relation has this to Christ? David did not literally confute an error of the Scribes, yet David asserted the honour of Christ, when he more prominently affirmed that He was his Lord than his Son, - an attribute which was hardly suitable to the destroyer of the Creator. But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as the Son of David, Luke 18:38 then made no remark on the subject, not having the Scribes in His presence; whereas He now purposely moots the point before them, and that of His own accord, Luke 20:41 in order that He might show Himself whom the blind man, following the doctrine of the Scribes, had simply declared to be the Son of David, to be also his Lord. He thus honoured the blind man's faith which had acknowledged His Sonship to David; but at the same time He struck a blow at the tradition of the Scribes, which prevented them from knowing that He was also (David's) Lord. Whatever had relation to the glory of the Creator's Christ, no other would thus guard and maintain but Himself the Creator's Christ. |
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| 335. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59 |
336. Pausanias, Description of Greece, 1.14.2-1.14.3, 2.10.1, 2.26.7, 3.1.4-3.1.5, 3.14.2, 3.14.7, 3.15.3-3.15.5, 3.15.9-3.15.10, 3.19.7, 3.20.4-3.20.5, 3.20.9, 3.21.2, 3.26.4, 4.3.1-4.3.2, 4.31.12, 5.13.1, 5.13.3, 5.13.8, 6.5.5, 6.11.6-6.11.9, 8.34.1-8.34.3, 8.53.5, 9.29.4, 9.29.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •resurrection / immortality •mortality, contrast with immortality and relation to ritual practices •immortality,, contrast with mortality and relation to ritual practices •immortality, in general •immortality, and mortality •immortality, literal •immortality, poetic •immortality Found in books: Eisenfeld (2022) 19; Ekroth (2013) 98, 126, 127, 222, 334; Meister (2019) 97; Pamias (2017) 25, 26, 27, 31, 32, 33, 148, 154; de Jáuregui et al. (2011) 242| 1.14.2. Ἑλλήνων οἱ μάλιστα ἀμφισβητοῦντες Ἀθηναίοις ἐς ἀρχαιότητα καὶ δῶρα, ἃ παρὰ θεῶν φασὶν ἔχειν, εἰσὶν Ἀργεῖοι, καθάπερ βαρβάρων Φρυξὶν Αἰγύπτιοι. λέγεται οὖν ὡς Δήμητρα ἐς Ἄργος ἐλθοῦσαν Πελασγὸς δέξαιτο οἴκῳ καὶ ὡς Χρυσανθὶς τὴν ἁρπαγὴν ἐπισταμένη τῆς Κόρης διηγήσαιτο· ὕστερον δὲ Τροχίλον ἱεροφάντην φυγόντα ἐξ Ἄργους κατὰ ἔχθος Ἀγήνορος ἐλθεῖν φασιν ἐς τὴν Ἀττικὴν καὶ γυναῖκά τε ἐξ Ἐλευσῖνος γῆμαι καὶ γενέσθαι οἱ παῖδας Εὐβουλέα καὶ Τριπτόλεμον. ὅδε μὲν Ἀργείων ἐστὶ λόγος Ἀθηναῖοι δὲ καὶ ὅσοι παρὰ τούτοις ἴσασι Τριπτόλεμον τὸν Κελεοῦ πρῶτον σπεῖραι καρπὸν ἥμερον. 1.14.3. ἔπη δὲ ᾄδεται Μουσαίου μέν, εἰ δὴ Μουσαίου καὶ ταῦτα, Τριπτόλεμον παῖδα Ὠκεανοῦ καὶ Γῆς εἶναι, Ὀρφέως δέ, οὐδὲ ταῦτα Ὀρφέως ἐμοὶ δοκεῖν ὄντα, Εὐβουλεῖ καὶ Τριπτολέμῳ Δυσαύλην πατέρα εἶναι, μηνύσασι δέ σφισι περὶ τῆς παιδὸς δοθῆναι παρὰ Δήμητρος σπεῖραι τοὺς καρπούς· Χοιρίλῳ δὲ Ἀθηναίῳ δρᾶμα ποιήσαντι Ἀλόπην ἔστ ιν εἰρημένα Κερκυόνα εἶναι καὶ Τριπτόλεμον ἀδελφούς, τεκεῖν δὲ σφᾶς θυγατέρα ς Ἀμφικτύονος, εἶναι δὲ πατέρα Τριπτολέμῳ μὲν Ῥᾶρον, Κερκυόνι δὲ Ποσειδῶνα. πρόσω δὲ ἰέναι με ὡρμημένον τοῦδε τοῦ λόγου καὶ †ὁπόσα ἐξήγησιν †ἔχει τὸ Ἀθήνῃσιν ἱερόν, καλούμενον δὲ Ἐλευσίνιον, ἐπέσχεν ὄψις ὀνείρατος· ἃ δὲ ἐς πάντας ὅσιον γράφειν, ἐς ταῦτα ἀποτρέψομαι. 2.10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν. 2.26.7. ὁ δὲ τρίτος τῶν λόγων ἥκιστα ἐμοὶ δοκεῖν ἀληθής ἐστιν, Ἀρσινόης ποιήσας εἶναι τῆς Λευκίππου παῖδα Ἀσκληπιόν. Ἀπολλοφάνει γὰρ τῷ Ἀρκάδι ἐς Δελφοὺς ἐλθόντι καὶ ἐρομένῳ τὸν θεὸν εἰ γένοιτο ἐξ Ἀρσινόης Ἀσκληπιὸς καὶ Μεσσηνίοις πολίτης εἴη, ἔχρησεν ἡ Πυθία· ὦ μέγα χάρμα βροτοῖς βλαστὼν Ἀσκληπιὲ πᾶσιν, ὃν Φλεγυηὶς ἔτικτεν ἐμοὶ φιλότητι μιγεῖσα ἱμερόεσσα Κορωνὶς ἐνὶ κραναῇ Ἐπιδαύρῳ. Unknown οὗτος ὁ χρησμὸς δηλοῖ μάλιστα οὐκ ὄντα Ἀσκληπιὸν Ἀρσινόης, ἀλλὰ Ἡσίοδον ἢ τῶν τινα ἐμπεποιηκότων ἐς τὰ Ἡσιόδου τὰ ἔπη συνθέντα ἐς τὴν Μεσσηνίων χάριν. 3.1.4. Κυνόρτα δὲ ἐγένετο Οἴβαλος. οὗτος Γοργοφόνην τε τὴν Περσέως γυναῖκα ἔσχεν ἐξ Ἄργους καὶ παῖδα ἔσχε Τυνδάρεων, ᾧ περὶ τῆς βασιλείας Ἱπποκόων ἠμφισβήτει καὶ κατὰ πρεσβείαν ἔχειν ἠξίου τὴν ἀρχήν. προσλαβὼν δὲ Ἰκάριον καὶ τοὺς στασιώτας παρὰ πολύ τε ὑπερεβάλετο δυνάμει Τυνδάρεων καὶ ἠνάγκασεν ἀποχωρῆσαι δείσαντα, ὡς μὲν Λακεδαιμόνιοί φασιν, ἐς Πελλάναν, Μεσσηνίων δέ ἐστιν ἐς αὐτὸν λόγος Τυνδάρεων φεύγοντα ἐλθεῖν ὡς Ἀφαρέα ἐς τὴν Μεσσηνίαν εἶναί τε Ἀφαρέα τὸν Περιήρους ἀδελφὸν Τυνδάρεω πρὸς μητρός· καὶ οἰκῆσαί τε αὐτὸν τῆς Μεσσηνίας φασὶν ἐν Θαλάμαις καὶ τοὺς παῖδας ἐνταῦθα οἰκοῦντι αὐτῷ γενέσθαι. 3.1.5. χρόνῳ δὲ ὕστερον κατῆλθέ τε ὑπὸ Ἡρακλέους Τυνδάρεως καὶ ἀνενεώσατο τὴν ἀρχὴν· ἐβασίλευσαν δὲ καὶ οἱ Τυνδάρεω παῖδες καὶ Μενέλαος ὁ Ἀτρέως Τυνδάρεω γαμβρὸς ὢν Ὀρέστης τε Ἑρμιόνῃ τῇ Μενελάου συνοικῶν. κατελθόντων δὲ Ἡρακλειδῶν ἐπὶ Τισαμενοῦ τοῦ Ὀρέστου βασιλεύοντος, Μεσσήνη μὲν καὶ Ἄργος ἑκατέρα μοῖρα Τήμενον, ἡ δὲ Κρεσφόντην ἔσχεν ἄρχοντας· ἐν Λακεδαίμονι δὲ ὄντων διδύμων τῶν Ἀριστοδήμου παίδων οἰκίαι δύο βασίλειαι γίνονται· 3.14.2. καλεῖται δὲ ἐν τῇ Σπάρτῃ Θεομηλίδα χωρίον· κατὰ τοῦτο τῆς πόλεως τάφοι τῶν Ἀγιαδῶν βασιλέων εἰσὶ καὶ πλησίον ὀνομαζομένη λέσχη Κροτανῶν· εἰσὶ δὲ οἱ Κροτανοὶ Πιτανατῶν μοῖρα. Ἀσκληπιοῦ δὲ οὐ πόρρω τῆς λέσχης ἐστὶν ἱερὸν, ἐν Ἀγιαδῶν καλούμενον. προελθοῦσι δὲ Ταινάρου μνῆμά ἐστι, καὶ τὴν ἄκραν τὴν ἐς θάλασσαν ἐσέχουσαν ἀπὸ τούτου φασὶν ὀνομασθῆναι· θεῶν δὲ ἱερὰ Ποσειδῶνός ἐστιν Ἱπποκουρίου καὶ Ἀρτέμιδος Αἰγιναίας. ἐπανελθοῦσι δὲ ὀπίσω πρὸς τὴν λέσχην ἐστὶν Ἀρτέμιδος Ἰσσωρίας ἱερόν· ἐπονομάζουσι δὲ αὐτὴν καὶ Λιμναίαν, οὖσαν οὐκ Ἄρτεμιν, Βριτόμαρτιν δὲ τὴν Κρητῶν· τὰ δὲ ἐς αὐτὴν ὁ Αἰγιναῖος ἔχει μοι λόγος. 3.14.7. τὸ δὲ τοῦ Ἀγνίτα πεποίηται μὲν ἐν δεξιᾷ τοῦ Δρόμου, Ἀσκληπιοῦ δέ ἐστιν ἐπίκλησις ὁ Ἀγνίτας, ὅτι ἦν ἄγνου τῷ θεῷ ξόανον· ἡ δὲ ἄγνος λύγος καὶ αὐτὴ κατὰ ταὐτά ἐστι τῇ ῥάμνῳ. τοῦ Ἀσκληπιοῦ δὲ οὐ πόρρω τρόπαιον ἕστηκε, Πολυδεύκην δὲ ἀναστῆσαί φασιν ἐπὶ Λυγκεῖ· καί μοι κἀμοὶ καὶ τοῦτο ἀποφαίνει τὸν λόγον εἰκότα, οὐ ταφῆναι τοὺς Ἀφαρέως παῖδας ἐν Σπάρτῃ. πρὸς δὲ τοῦ Δρόμου τῇ ἀρχῇ Διόσκουροί τέ εἰσιν Ἀφετήριοι καὶ ὀλίγον προελθόντι ἡρῷον Ἄλκωνος· τὸν δὲ Ἄλκωνα λέγουσιν Ἱπποκόωντας παῖδα εἶναι. παρὰ δὲ τοῦ Ἄλκωνος τὸ ἡρῷον Ποσειδῶνός ἐστιν ἱερόν, Δωματίτην δὲ ἐπονομάζουσιν. 3.15.3. Ἑλένης δὲ ἱερὰ καὶ Ἡρακλέους, τῆς μὲν πλησίον τοῦ τάφου τοῦ Ἀλκμᾶνος, τῷ δὲ ἐγγυτάτω τοῦ τείχους, ἐν αὐτῷ δὲ ἄγαλμα Ἡρακλέους ἐστὶν ὡπλισμένον· τὸ δὲ σχῆμα τοῦ ἀγάλματος διὰ τὴν πρὸς Ἱπποκόωντα καὶ τοὺς παῖδας μάχην γενέσθαι λέγουσι. τὸ δὲ ἔχθος Ἡρακλεῖ φασιν ἐς οἶκον ὑπάρξαι τὸν Ἱπποκόωντος, ὅτι μετὰ τὸν Ἰφίτου θάνατον καθαρσίων ἕνεκα ἐλθόντα αὐτὸν ἐν Σπάρτῃ ἀπηξίωσαν καθῆραι· 3.15.4. προσεγένετο δὲ ἐς τοῦ πολέμου τὴν ἀρχὴν καὶ ἄλλο τοιόνδε. Οἰωνὸς ἡλικίαν μὲν μειράκιον, ἀνεψιὸς δὲ Ἡρακλεῖ—Λικυμνίου γὰρ παῖς ἦν τοῦ ἀδελφοῦ τοῦ Ἀλκμήνης—ἀφίκετο ἐς Σπάρτην ἅμα Ἡρακλεῖ· περιιόντι δὲ καὶ θεωμένῳ τὴν πόλιν, ὡς ἐγίνετο κατὰ τοῦ Ἱπποκόωντος τὴν οἰκίαν, ἐνταῦθά οἱ κύων ἐπεφέρετο οἰκουρός. ὁ δὲ τυγχάνει τε ἀφεὶς λίθον ὁ Οἰωνὸς καὶ καταβάλλει τὴν κύνα· ἐπεκθέουσιν οὖν τοῦ Ἱπποκόωντος οἱ παῖδες καὶ ῥοπάλοις τύπτοντες κατεργάζονται τὸν Οἰωνόν. 3.15.5. τοῦτο Ἡρακλέα μάλιστα ἐξηγρίωσεν ἐς Ἱπποκόωντα καὶ τοὺς παῖδας· αὐτίκα δὲ ὡς ὀργῆς εἶχε χωρεῖ σφισιν ἐς μάχην. τότε μὲν δὴ τιτρώσκεται καὶ λαθὼν ἀπεχώρησεν· ὕστερον δὲ ἐξεγένετό οἱ στρατεύσαντι ἐς Σπάρτην τιμωρήσασθαι μὲν Ἱπποκόωντα, τιμωρήσασθαι δὲ καὶ τοὺς παῖδας τοῦ Οἰωνοῦ φόνου. τὸ δὲ μνῆμα τῷ Οἰωνῷ πεποίηται παρὰ τὸ Ἡρακλεῖον. 3.15.9. μόνοις δὲ Ἑλλήνων Λακεδαιμονίοις καθέστηκεν Ἥραν ἐπονομάζειν Αἰγοφάγον καὶ αἶγας τῇ θεῷ θύειν. Ἡρακλέα δὲ λέγουσιν ἱδρύσασθαι τὸ ἱερὸν καὶ αἶγας θῦσαι πρῶτον, ὅτι μαχομένῳ οἱ πρὸς Ἱπποκόωντα καὶ τοὺς παῖδας οὐδὲν ἐκ τῆς Ἥρας ἀπήντησεν ἐμπόδιον, ὥσπερ γε ἐπὶ τῶν ἄλλων ἐδόξαζεν ἐναντιοῦσθαί οἱ τὴν θεόν· αἶγας δὲ αὐτὸν θῦσαί φασιν ἱερείων ἀπορήσαντα ἀλλοίων. 3.15.10. τοῦ θεάτρου δὲ οὐ πόρρω Ποσειδῶνός τε ἱερόν ἐστι Γενεθλίου καὶ ἡρῷα Κλεοδαίου τοῦ Ὕλλου καὶ Οἰβάλου. τῶν δὲ Ἀσκληπιείων τὸ ἐπιφανέστατον πεποίηταί σφισι πρὸς τοῖς Βοωνήτοις, ἐν ἀριστερᾷ δὲ ἡρῷον Τηλέκλου· τούτου δὲ καὶ ὕστερον ποιήσομαι μνήμην ἐν τῇ Μεσσηνίᾳ συγγραφῇ. προελθοῦσι δὲ οὐ πολὺ λόφος ἐστὶν οὐ μέγας, ἐπὶ δὲ αὐτῷ ναὸς ἀρχαῖος καὶ Ἀφροδίτης ξόανον ὡπλισμένης. ναῶν δὲ ὧν οἶδα μόνῳ τούτῳ καὶ ὑπερῷον ἄλλο ἐπῳκοδόμηται Μορφοῦς ἱερόν. 3.19.7. κατὰ δὲ τὴν ὁδὸν Ἀθηνᾶς ξόανόν ἐστιν Ἀλέας. πρὶν δὲ ἢ διαβῆναι τὸν Εὐρώταν, ὀλίγον ὑπὲρ τῆς ὄχθης ἱερὸν δείκνυται Διὸς Πλουσίου. διαβᾶσι δὲ Κοτυλέως ἐστὶν Ἀσκληπιοῦ ναός, ὃν ἐποίησεν Ἡρακλῆς· καὶ Ἀσκληπιὸν Κοτυλέα ὠνόμασεν ἀκεσθεὶς τὸ τραῦμα τὸ ἐς τὴν κοτύλην οἱ γενόμενον ἐν τῇ πρὸς Ἱπποκόωντα καὶ τοὺς παῖδας προτέρᾳ μάχῃ. ὁπόσα δὲ πεποίηται κατὰ τὴν ὁδὸν ταύτην, ἐστὶν ἀρχαιότατον αὐτῶν Ἄρεως ἱερόν. τοῦτό ἐστιν ἐν ἀριστερᾷ τῆς ὁδοῦ, καὶ τὸ ἄγαλμα καὶ τοὺς Διοσκούρους φασὶ κομίσαι ἐκ Κόλχων· 3.20.4. ἄκρα δὲ τοῦ Ταϋγέτου Ταλετὸν ὑπὲρ Βρυσεῶν ἀνέχει. ταύτην Ἡλίου καλοῦσιν ἱερὰν καὶ ἄλλα τε αὐτόθι Ἡλίῳ θύουσι καὶ ἵππους· τὸ δὲ αὐτὸ καὶ Πέρσας οἶδα θύειν νομίζοντας. Ταλετοῦ δὲ οὐ πόρρω καλούμενός ἐστιν Εὐόρας, θηρία καὶ ἄλλα τρέφων καὶ αἶγας μάλιστα ἀγρίας. παρέχεται δὲ καὶ διʼ ὅλου τὸ Ταΰγετον τῶν αἰγῶν τούτων ἄγραν καὶ ὑῶν, πλείστην δὲ καὶ ἐλάφων καὶ ἄρκτων. 3.20.5. Ταλετοῦ δὲ τὸ μεταξὺ καὶ Εὐόρα Θήρας ὀνομάζοντες Λητώ φασιν ἀπὸ τῶν ἄκρων τοῦ Ταϋγέτου Δήμητρος ἐπίκλησιν Ἐλευσινίας ἐστὶν ἱερόν· ἐνταῦθα Ἡρακλέα Λακεδαιμόνιοι κρυφθῆναί φασιν ὑπὸ Ἀσκληπιοῦ τὸ τραῦμα ἰώμενον· καὶ Ὀρφέως ἐστὶν ἐν αὐτῷ ξόανον, Πελασγῶν ὥς φασιν ἔργον. καὶ τόδε δὲ ἄλλο δρώμενον ἐνταῦθα οἶδα· 3.20.9. προϊοῦσι δὲ Ἵππου καλούμενον μνῆμά ἐστι. Τυνδάρεως γὰρ θύσας ἐνταῦθα ἵππον τοὺς Ἑλένης ἐξώρκου μνηστῆρας ἱστὰς ἐπὶ τοῦ ἵππου τῶν τομίων· ὁ δὲ ὅρκος ἦν Ἑλένῃ καὶ τῷ γῆμαι προκριθέντι Ἑλένην ἀμυνεῖν ἀδικουμένοις· ἐξορκώσας δὲ τὸν ἵππον κατώρυξεν ἐνταῦθα. κίονες δὲ ἑπτὰ οἳ τοῦ μνήματος τούτου διέχουσιν οὐ πολύ, κατὰ τρόπον οἶμαι τὸν ἀρχαῖον, οὓς ἀστέρων τῶν πλανητῶν φασιν ἀγάλματα. καὶ Κρανίου τέμενος κατὰ τὴν ὁδὸν ἐπίκλησιν Στεμματίου καὶ Μυσίας ἐστὶν ἱερὸν Ἀρτέμιδος. 3.21.2. προϊόντι δὲ ὡς ἐπὶ τὴν Πελλάναν Χαράκωμά ἐστιν ὀνομαζόμενον καὶ μετὰ τοῦτο Πελλάνα πόλις τὸ ἀρχαῖον. Τυνδάρεων δὲ οἰκῆσαί φασιν ἐνταῦθα, ὅτε Ἱπποκόωντα καὶ τοὺς παῖδας ἔφευγεν ἐκ Σπάρτης. θέας δὲ ἄξια αὐτόθι ἰδὼν Ἀσκληπιοῦ τε οἶδα ἱερὸν καὶ τὴν πηγὴν Πελλανίδα. ἐς ταύτην λέγουσιν ὑδρευομένην ἐσπεσεῖν παρθένον, ἀφανισθείσης δὲ τὸ κάλυμμα ἀναφανῆναι τὸ ἐπὶ τῆς κεφαλῆς ἐν ἑτέρᾳ πηγῇ Λαγκίᾳ. 3.26.4. Πέφνου δὲ στάδια εἴκοσιν ἀπέχει Λεῦκτρα. ἐφʼ ὅτῳ μὲν δή ἐστιν ὄνομα τῇ πόλει Λεῦκτρα, οὐκ οἶδα· εἰ δʼ ἄρα ἀπὸ Λευκίππου τοῦ Περιήρους, ὡς οἱ Μεσσήνιοί φασι, τούτου μοι δοκοῦσιν ἕνεκα οἱ ταύτῃ θεῶν μάλιστα Ἀσκληπιὸν τιμᾶν, ἅτε Ἀρσινόης παῖδα εἶναι τῆς Λευκίππου νομίζοντες. λίθου δέ ἐστιν Ἀσκληπιοῦ τε ἄγαλμα καὶ Ἰνοῦς ἑτέρωθι. 4.3.1. ἐπεὶ δὲ τοῖς Ἀφαρέως παισὶ πρὸς τοὺς Διοσκούρους ἐγένετο ἀνεψιοὺς ὄντας μάχη περὶ τῶν βοῶν καὶ τὸν μὲν Πολυδεύκης ἀπέκτεινεν, Ἴδαν δὲ ἐπέλαβε τὸ χρεὼν κεραυνωθέντα, ὁ μὲν Ἀφαρέως οἶκος γένους παντὸς ἠρήμωτο τοῦ ἄρρενος, ἐς δὲ Νέστορα τὸν τοῦ Νηλέως περιῆλθε Μεσσηνίων ἡ ἀρχὴ τῶν τε ἄλλων καὶ ὅσων πρότερον ἐβασίλευεν Ἴδας, πλὴν ὅσοι τοῖς Ἀσκληπιοῦ παισὶν αὐτῶν ὑπήκουον. 4.3.2. καὶ γὰρ τοὺς Ἀσκληπιοῦ παῖδας στρατεῦσαί φασιν ἐπʼ Ἴλιον Μεσσηνίους ὄντας, Ἀρσινόης γὰρ Ἀσκληπιὸν τῆς Λευκίππου καὶ οὐ Κορωνίδος παῖδα εἶναι· καὶ Τρίκκαν τε καλοῦσιν ἔρημον ἐν τῇ Μεσσηνίᾳ χωρίον καὶ ἔπη τῶν Ὁμήρου καταλέγουσιν, ἐν οἷς τὸν Μαχάονα ὁ Νέστωρ τῷ ὀιστῷ βεβλημένον περιέπων ἐστὶν εὐνοϊκῶς· οὐκ ἂν οὖν αὐτὸν εἰ μὴ ἐς γείτονα καὶ ἀνθρώπων βασιλέα ὁμοφύλων προθυμίαν τοσήνδε γε ἐπιδείξασθαι. οἳ δὲ καὶ μάλιστα ἤδη βεβαιοῦνται τὸν ἐς τοὺς Ἀσκληπιάδας λόγον, ἀποφαίνοντες ἐν Γερηνίᾳ Μαχάονος μνῆμα καὶ τὸ ἐν Φαραῖς τῶν Μαχάονος παίδων ἱερόν. 4.31.12. Λεύκιππός τε Ἀφαρέως ἀδελφὸς καὶ Ἱλάειρά ἐστι καὶ Φοίβη, σὺν δέ σφισιν Ἀρσινόη. γέγραπται δὲ καὶ Ἀσκληπιός, Ἀρσινόης ὢν λόγῳ τῷ Μεσσηνίων, καὶ Μαχάων καὶ Ποδαλείριος, ὅτι ἔργου τοῦ πρὸς Ἰλίῳ καὶ τούτοις μέτεστι. ταύτας τὰς γραφὰς ἔγραψεν Ὀμφαλίων , Νικίου τοῦ Νικομήδους μαθητής· οἱ δὲ αὐτὸν καὶ δουλεῦσαι παρὰ τῷ Νικίᾳ καὶ παιδικὰ γενέσθαι φασὶν αὐτοῦ. 5.13.1. ἔστι δὲ ἐντὸς τῆς Ἄλτεως καὶ Πέλοπι ἀποτετμημένον τέμενος· ἡρώων δὲ τῶν ἐν Ὀλυμπίᾳ τοσοῦτον προτετιμημένος ἐστὶν ὁ Πέλοψ ὑπὸ Ἠλείων ὅσον Ζεὺς θεῶν τῶν ἄλλων. ἔστιν οὖν τοῦ ναοῦ τοῦ Διὸς κατὰ δεξιὰν τῆς ἐσόδου πρὸς ἄνεμον Βορέαν τὸ Πελόπιον, ἀφεστηκὸς μὲν τοῦ ναοῦ τοσοῦτον ὡς μεταξὺ καὶ ἀνδριάντας καὶ ἀναθήματα ἄλλα ἀνακεῖσθαι, παρήκει δὲ ὡς ἐπὶ τὸν ὀπισθόδομον ἀπὸ μέσου μάλιστα ἀρξάμενον τοῦ ναοῦ· καὶ λίθων τε θριγκῷ περιέχεται καὶ δένδρα ἐντὸς πεφυκότα καὶ ἀνδριάντες εἰσὶν ἀνακείμενοι, 5.13.3. ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 5.13.8. ἔστι δὲ ὁ τοῦ Διὸς τοῦ Ὀλυμπίου βωμὸς ἴσον μὲν μάλιστα τοῦ Πελοπίου τε καὶ τοῦ ἱεροῦ τῆς Ἥρας ἀπέχων, προκείμενος μέντοι καὶ πρὸ ἀμφοτέρων· κατασκευασθῆναι δὲ αὐτὸν οἱ μὲν ὑπὸ Ἡρακλέους τοῦ Ἰδαίου λέγουσιν, οἱ δὲ ὑπὸ ἡρώων τῶν ἐπιχωρίων γενεαῖς δύο ὕστερον τοῦ Ἡρακλέους. πεποίηται δὲ ἱερείων τῶν θυομένων τῷ Διὶ ἀπὸ τῆς τέφρας τῶν μηρῶν, καθάπερ γε καὶ ἐν Περγάμῳ· τέφρας γὰρ δή ἐστι καὶ τῇ Ἥρᾳ τῇ Σαμίᾳ βωμὸς οὐδέν τι ἐπιφανέστερος ἢ ἐν τῇ χώρᾳ τῇ Ἀττικῇ ἃς αὐτοσχεδίας Ἀθηναῖοι καλοῦσιν ἐσχάρας. 6.5.5. οὗτοι πολλάκις οἱ λέοντες καὶ ἐς τὴν περὶ τὸν Ὄλυμπον πλανῶνται χώραν· τούτου δὲ τοῦ ὄρους ἡ μὲν ἐς Μακεδονίαν πλευρά, ἡ δὲ ἐπὶ Θεσσαλοὺς καὶ τὸν ποταμὸν τέτραπται τὸν Πηνειόν· ἐνταῦθα ὁ Πουλυδάμας λέοντα ἐν τῷ Ὀλύμπῳ, μέγα καὶ ἄλκιμον θηρίον, κατειργάσατο οὐδενὶ ἐσκευασμένος ὅπλῳ. προήχθη δὲ ἐς τὸ τόλμημα φιλοτιμίᾳ πρὸς τὰ Ἡρακλέους ἔργα, ὅτι καὶ Ἡρακλέα ἔχει λόγος κρατῆσαι τοῦ ἐν Νεμέᾳ λέοντος. 6.11.6. ὡς δὲ ἀπῆλθεν ἐξ ἀνθρώπων, ἀνὴρ τῶν τις ἀπηχθημένων ζῶντι αὐτῷ παρεγίνετο ἀνὰ πᾶσαν νύκτα ἐπὶ τοῦ Θεαγένους τὴν εἰκόνα καὶ ἐμαστίγου τὸν χαλκὸν ἅτε αὐτῷ Θεαγένει λυμαινόμενος· καὶ τὸν μὲν ὁ ἀνδριὰς ἐμπεσὼν ὕβρεως παύει, τοῦ ἀνθρώπου δὲ τοῦ ἀποθανόντος οἱ παῖδες τῇ εἰκόνι ἐπεξῄεσαν φόνου. καὶ οἱ Θάσιοι καταποντοῦσι τὴν εἰκόνα ἐπακολουθήσαντες γνώμῃ τῇ Δράκοντος, ὃς Ἀθηναίοις θεσμοὺς γράψας φονικοὺς ὑπερώρισε καὶ τὰ ἄψυχα, εἴγε ἐμπεσόν τι ἐξ αὐτῶν ἀποκτείνειεν ἄνθρωπον. 6.11.7. ἀνὰ χρόνον δέ, ὡς τοῖς Θασίοις οὐδένα ἀπεδίδου καρπὸν ἡ γῆ, θεωροὺς ἀποστέλλουσιν ἐς Δελφούς, καὶ αὐτοῖς ἔχρησεν ὁ θεὸς καταδέχεσθαι τοὺς δεδιωγμένους. καὶ οἱ μὲν ἐπὶ τῷ λόγῳ τούτῳ καταδεχθέντες οὐδὲν τῆς ἀκαρπίας παρείχοντο ἴαμα· δεύτερα οὖν ἐπὶ τὴν Πυθίαν ἔρχονται, λέγοντες ὡς καὶ ποιήσασιν αὐτοῖς τὰ χρησθέντα διαμένοι τὸ ἐκ τῶν θεῶν μήνιμα. 6.11.8. ἐνταῦθα ἀπεκρίνατό σφισιν ἡ Πυθία· Θεαγένην δʼ ἄμνηστον ἀφήκατε τὸν μέγαν ὑμέων. ἀπορούντων δὲ αὐτῶν ὁποίᾳ μηχανῇ τοῦ Θεαγένους τὴν εἰκόνα ἀνασώσωνται, φασὶν ἁλιέας ἀναχθέντας ἐς τὸ πέλαγος ἐπὶ ἰχθύων θήραν περισχεῖν τῷ δικτύῳ τὴν εἰκόνα καὶ ἀνενεγκεῖν αὖθις ἐς τὴν γῆν· Θάσιοι δὲ ἀναθέντες, ἔνθα καὶ ἐξ ἀρχῆς ἔκειτο, νομίζουσιν ἅτε θεῷ θύειν. 6.11.9. πολλαχοῦ δὲ καὶ ἑτέρωθι ἔν τε Ἕλλησιν οἶδα καὶ παρὰ βαρβάροις ἀγάλματα ἱδρυμένα Θεαγένους καὶ νοσήματά τε αὐτὸν ἰώμενον καὶ ἔχοντα παρὰ τῶν ἐπιχωρίων τιμάς. ὁ δὲ ἀνδριὰς τοῦ Θεαγένους ἐστὶν ἐν τῇ Ἄλτει, τέχνη τοῦ Αἰγινήτου Γλαυκίου . 8.34.1. ἐκ δὲ Μεγάλης πόλεως ἰόντι ἐς Μεσσήνην καὶ σταδίους μάλιστα προελθόντι ἑπτά, ἔστιν ἐν ἀριστερᾷ τῆς λεωφόρου θεῶν ἱερόν. καλοῦσι δὲ καὶ αὐτὰς τὰς θεὰς καὶ τὴν χώραν τὴν περὶ τὸ ἱερὸν Μανίας· δοκεῖν δέ μοι θεῶν τῶν Εὐμενίδων ἐστὶν ἐπίκλησις, καὶ Ὀρέστην ἐπὶ τῷ φόνῳ τῆς μητρός φασιν αὐτόθι μανῆναι. 8.34.2. οὐ πόρρω δὲ τοῦ ἱεροῦ γῆς χῶμά ἐστιν οὐ μέγα, ἐπίθημα ἔχον λίθου πεποιημένον δάκτυλον, καὶ δὴ καὶ ὄνομα τῷ χώματί ἐστι Δακτύλου μνῆμα· ἐνταῦθα ἔκφρονα Ὀρέστην γενόμενον λέγουσιν ἕνα τῆς ἑτέρας τῶν χειρῶν ἀποφαγεῖν δάκτυλον. τούτῳ δέ ἐστιν ἕτερον συνεχὲς χωρίον Ἄκη καλούμενον, ὅτι ἐγένετο ἐν αὐτῷ τῆς νόσου τῷ Ὀρέστῃ τὰ ἰάματα· πεποίηται δὲ Εὐμενίσι καὶ αὐτόθι ἱερὸν. 8.34.3. ταύτας τὰς θεάς, ἡνίκα τὸν Ὀρέστην ἔκφρονα ἔμελλον ποιήσειν, φασὶν αὐτῷ φανῆναι μελαίνας· ὡς δὲ ἀπέφαγε τὸν δάκτυλον, τὰς δὲ αὖθις δοκεῖν οἱ λευκὰς εἶναι, καὶ αὐτὸν σωφρονῆσαί τε ἐπὶ τῇ θέᾳ καὶ οὕτω ταῖς μὲν ἐνήγισεν ἀποτρέπων τὸ μήνιμα αὐτῶν, ταῖς δὲ ἔθυσε ταῖς λευκαῖς. ὁμοῦ δὲ αὐταῖς καὶ Χάρισι θύειν νομίζουσι. πρὸς δὲ τῷ χωρίῳ τοῖς Ἄκεσιν ἕτερόν ἐστιν Κουρεῖον ὀνομαζόμενον ἱερόν, ὅτι Ὀρέστης ἐνταῦθα ἐκείρατο τὴν κόμην, ἐπειδὴ ἐντὸς ἐγένετο αὑτοῦ· 8.53.5. ἐς δὲ αὐτὸν Ῥαδάμανθυν Ὁμήρου μέν ἐστιν ἐν Πρωτέως πρὸς Μενέλαον λόγοις ὡς ἐς τὸ πεδίον ἥξοι Μενέλαος τὸ Ἠλύσιον, πρότερον δὲ ἔτι Ῥαδάμανθυν ἐνταῦθα ἥκειν· Κιναίθων δὲ ἐν τοῖς ἔπεσιν ἐποίησεν ὡς Ῥαδάμανθυς μὲν Ἡφαίστου, Ἥφαιστος δὲ εἴη Τάλω, Τάλων δὲ εἶναι Κρητὸς παῖδα. οἱ μὲν δὴ Ἑλλήνων λόγοι διάφοροι τὰ πλέονα καὶ οὐχ ἥκιστα ἐπὶ τοῖς γένεσίν εἰσι· 9.29.4. εἰσὶ δʼ οἳ καὶ αὐτῷ θυγατέρας ἐννέα Πιέρῳ γενέσθαι λέγουσι καὶ τὰ ὀνόματα ἅπερ ταῖς θεαῖς τεθῆναι καὶ ταύταις, καὶ ὅσοι Μουσῶν παῖδες ἐκλήθησαν ὑπὸ Ἑλλήνων, θυγατριδοῦς εἶναι σφᾶς Πιέρου· Μίμνερμος δέ, ἐλεγεῖα ἐς τὴν μάχην ποιήσας τὴν Σμυρναίων πρὸς Γύγην τε καὶ Λυδούς, φησὶν ἐν τῷ προοιμίῳ θυγατέρας Οὐρανοῦ τὰς ἀρχαιοτέρας Μούσας, τούτων δὲ ἄλλας νεωτέρας εἶναι Διὸς παῖδας. 9.29.6. ταύτης τε οὖν εἰκὼν καὶ μετʼ αὐτὴν Λίνος ἐστὶν ἐν πέτρᾳ μικρᾷ σπηλαίου τρόπον εἰργασμένῃ· τούτῳ κατὰ ἔτος ἕκαστον πρὸ τῆς θυσίας τῶν Μουσῶν ἐναγίζουσι. λέγεται δὲ ὡς ὁ Λίνος οὗτος παῖς μὲν Οὐρανίας εἴη καὶ Ἀμφιμάρου τοῦ Ποσειδῶνος, μεγίστην δὲ τῶν τε ἐφʼ αὑτοῦ καὶ ὅσοι πρότερον ἐγένοντο λάβοι δόξαν ἐπὶ μουσικῇ, καὶ ὡς Ἀπόλλων ἀποκτείνειεν αὐτὸν ἐξισούμενον κατὰ τὴν ᾠδήν. | 1.14.2. The Greeks who dispute most the Athenian claim to antiquity and the gifts they say they have received from the gods are the Argives, just as among those who are not Greeks the Egyptians compete with the Phrygians. It is said, then, that when Demeter came to Argos she was received by Pelasgus into his home, and that Chrysanthis, knowing about the rape of the Maid, related the story to her. Afterwards Trochilus, the priest of the mysteries, fled, they say, from Argos because of the enmity of Agenor, came to Attica and married a woman of Eleusis , by whom he had two children, Eubuleus and Triptolemus. That is the account given by the Argives. But the Athenians and those who with them. . . know that Triptolemus, son of Celeus, was the first to sow seed for cultivation. 1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens , called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men. 2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 2.26.7. The third account is, in my opinion, the farthest from the truth; it makes Asclepius to be the son of Arsinoe , the daughter of Leucippus. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asclepius was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:— 0 Asclepius, born to bestow great joy upon mortals, Pledge of the mutual love I enjoyed with Phlegyas' daughter, Lovely Coronis, who bare thee in rugged land Epidaurus . Unknown . This oracle makes it quite certain that Asclepius was not a son of Arsinoe , and that the story was a fiction invented by Hesiod, or by one of Hesiod's interpolators, just to please the Messenians. 3.1.4. He took a wife from Argos , Gorgophone the daughter of Perseus, and begat a son Tyndareus, with whom Hippocoon disputed about the kingship, claiming the throne on the ground of being the eldest. With the end of Icarius and his partisans he had surpassed Tyndareus in power, and forced him to retire in fear; the Lacedaemonians say that he went to Pellana, but a Messenian legend about him is that he fled to Aphareus in Messenia , Aphareus being the son of Perieres and the brother of Tyndareus on his mother's side. The story goes on to say that he settled at Thalamae in Messenia , and that his children were born to him when he was living there. 3.1.5. Subsequently Tyndareus was brought back by Heracles and recovered his throne. His sons too became kings, as did Menelaus the son of Atreus and son-in-law of Tyndareus, and Orestes the husband of Hermione the daughter of Menelaus. On the return of the Heracleidae in the reign of Tisamenus, son of Orestes, both districts, Messene and Argos , had kings put over them; Argos had Temenus and Messene Cresphontes. In Lacedaemon , as the sons of Aristodemus were twins, there arose two royal houses; for they say that the Pythian priestess approved. 3.14.2. There is a place in Sparta called Theomelida. In this part of the city are the graves of the Agiad kings, and near is what is called the lounge of the Crotani, who form a part of the Pitanatans. Not far from the lounge is a sanctuary of Asclepius, called “in the place of the Agiadae.” Farther on is the tomb of Taenarus, after whom they say the headland was named that juts out into the sea. Here are sanctuaries of Poseidon Hippocurius (Horse-tending) and of Artemis Aiginaea (Goat-goddess?). On returning to the lounge you see a sanctuary of Artemis Issoria. They surname her also Lady of the Lake, though she is not really Artemis hut Britomartis of Crete . I deal with her in my account of Aegina . 3.14.7. The sanctuary of Agnitas has been made on the right of the Course; Agnitas is a surname of Asclepius, because the god had a wooden image of agnus castus. The agnus is a willow like the thorn. Not far from Asclepius stands a trophy, raised, they say, by Polydeuces to celebrate his victory over Lynceus. This is one of the pieces of evidence that confirm my statement that the sons of Aphareus were not buried in Sparta . At the beginning of the Course are the Dioscuri Starters, and a little farther on a hero-shrine of Alcon, who they say was a son of Hippocoon. Beside the shrine of Alcon is a sanctuary of Poseidon, whom they surname “of the House.” 3.15.3. There are sanctuaries of Helen and of Heracles; the former is near the grave of Alcman, the latter is quite close to the wall and contains an armed image of Heracles. The attitude of the image is due, they say, to the fight with Hippocoon and his sons. The enmity of Heracles towards the family of Hippocoon is said to have sprung out of their refusing to cleanse him when he came to Sparta for cleansing after the death of Iphitus. 3.15.4. The following incident, too, helped to begin the feud. Oeonus, a stripling cousin of Heracles—he was the son of Licymnius the brother of Alcmene—came to Sparta along with Heracles, and went round to view the city. When he came to the house of Hippocoon, a house-dog attacked him. Oeonus happened to throw a stone which knocked over the dog. So the sons of Hippocoon ran out, and dispatched Oeonus with their clubs. 3.15.5. This made Heracles most bitterly wroth with Hippocoon and his sons, and straightway, angry as he was, he set out to give them battle. On this occasion he was wounded, and made good his retreat by stealth but afterwards he made an expedition against Sparta and succeeded in avenging himself on Hippocoon, and also on the sons of Hippocoon for their murder of Oeonus. The tomb of Oeonus is built by the side of the sanctuary of Heracles. 3.15.9. The Lacedaemonians are the only Greeks who surname Hera Goat-eater, and sacrifice goats to the goddess. They say that Heracles founded the sanctuary and was the first to sacrifice goats, because in his fight against Hippocoon and his children he met with no hindrance from Hera, although in his other adventures he thought that the goddess opposed him. He sacrificed goats, they say, because he lacked other kinds of victims. 3.15.10. Not far from the theater is a sanctuary of Poseidon God of Kin, and there are hero-shrines of Cleodaeus, son of Hyllus, and of Oebalus. The most famous of their sanctuaries of Asclepius has been built near Booneta, and on the left is the hero-shrine of Teleclus. I shall mention him again later in my history of Messenia . See Paus. 4.4.2 , and Paus. 4.31.3 . A little farther on is a small hill, on which is an ancient temple with a wooden image of Aphrodite armed. This is the only temple I know that has an upper storey built upon it. 3.19.7. and on this road is a wooden image of Athena Alea. Before the Eurotas is crossed, a little above the bank is shown a sanctuary of Zeus Wealthy. Across the river is a temple of Asclepius Cotyleus (of the Hip-joint); it was made by Heracles, who named Asclepius Cotyleus, because he was cured of the wound in the hip-joint that he received in the former fight with Hippocoon and his sons. of all the objects along this road the oldest is a sanctuary of Ares. This is on the left of the road, and the image is said to have been brought from Colchis by the Dioscuri. 3.20.4. Above Bryseae rises Taletum, a peak of Taygetus. They call it sacred to Helius (the Sun), and among the sacrifices they offer here to Helius are horses. I am aware that the Persians also are wont to offer the same sacrifice. Not far from Taletum is a place called Euoras, the haunt of wild animals, especially wild goats. In fact all Taygetus is a hunting-ground for these goats and for boars, and it is well stocked with both deer and bears. 3.20.5. Between Taletum and Euoras is a place they name Therae, where they say Leto from the Peaks of Taygetus ... is a sanctuary of Demeter surnamed Eleusinian. Here according to the Lacedaemonian story Heracles was hidden by Asclepius while he was being healed of a wound. In the sanctuary is a wooden image of Orpheus, a work, they say, of Pelasgians. 3.20.9. Further on is what is called the Tomb of Horse. For Tyndareus, having sacrificed a horse here, administered an oath to the suitors of Helen, making them stand upon the pieces of the horse. The oath was to defend Helen and him who might be chosen to marry her if ever they should be wronged. When he had sworn the suitors he buried the horse here. Seven pillars, which are not far from this tomb ... in the ancient manner, I believe, which they say are images of the planets. On the road is a precinct of Cranius surnamed Stemmatias, and a sanctuary of Mysian Artemis. 3.21.2. Farther On in the direction of Pellana is what is called Characoma (Trench); and after it Pellana, which in the olden time was a city. They say that Tyndareus dwelt here when he fled from Sparta before Hippocoon and his sons. Remarkable sights I remember seeing here were a sanctuary of Asclepius and the spring Pellanis. Into it they say a maiden fell when she was drawing water, and when she had disappeared the veil on her head reappeared in another spring, Lancia. 3.26.4. Twenty stades from Pephnus is Leuctra. I do not know why the city has this name. If indeed it is derived from Leucippus the son of Perieres, as the Messenians say, it is for this reason, I think, that the inhabitants honor Asclepius most of the gods, supposing him to be the son of Arsinoe the daughter of Leucippus. There is a stone statue of Asclepius, and of Ino in another place. 4.3.1. After the fight about the cattle between the sons of Aphareus and their cousins the Dioscuri, when Lynceus was killed by Polydeuces and Idas met his doom from the lightning, the house of Aphareus was bereft of all male descendants, and the kingdom of Messenia passed to Nestor the son of Neleus, including all the part ruled formerly by Idas, but not that subject to the sons of Asclepius. 4.3.2. For they say that the sons of Asclepius who went to Troy were Messenians, Asclepius being the son of Arsinoe , daughter of Leucippus, not the son of Coronis, and they call a desolate spot in Messenia by the name Tricca and quote the lines of Homer, Hom. Il. 11.596 in which Nestor tends Machaon kindly, when he has been wounded by the arrow. He would not have shown such readiness except to a neighbor and king of a kindred people. But the surest warrant for their account of the Asclepiadae is that they point to a tomb of Machaon in Gerenia and to the sanctuary of his sons at Pharae. 4.31.12. There is Leucippus brother of Aphareus, Hilaeira and Phoebe, and with them Arsinoe . Asclepius too is represented, being according to the Messenian account a son of Arsinoe , also Machaon and Podaleirius, as they also took part in the affair at Troy . These pictures were painted by Omphalion, pupil of Nicias See Paus. 3.19.4 . Nothing further is known of his pupil Omphalion. the son of Nicomedes. Some say that he was also a slave in the house of Nicias and his favorite. 5.13.1. Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated. 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 5.13.8. The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both. Some say that it was built by Idaean Heracles, others by the local heroes two generations later than Heracles. It has been made from the ash of the thighs of the victims sacrificed to Zeus, as is also the altar at Pergamus . There is an ashen altar of Samian Hera not a bit grander than what in Attica the Athenians call “improvised hearths.” 6.5.5. These lions often roam right into the land around Mount Olympus , one side of which is turned towards Macedonia , and the other towards Thessaly and the river Peneius. Here on Mount Olympus Pulydamas slew a lion, a huge and powerful beast, without the help of any weapon. To this exploit he was impelled by an ambition to rival the labours of Heracles, because Heracles also, legend says, overthrew the lion at Nemea . 6.11.6. When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7. But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi , and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8. Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9. There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina . 8.34.1. As you go from Megalopolis to Messene , after advancing about seven stades, there stands on the left of the highway a sanctuary of goddesses. They call the goddesses themselves, as well as the district around the sanctuary, Maniae (Madnesses). In my view this is a surname of the Eumenides; in fact they say that it was here that madness overtook Orestes as punishment for shedding his mother's blood. 8.34.2. Not far from the sanctuary is a mound of earth, of no great size, surmounted by a finger made of stone; the name, indeed, of the mound is the Tomb of the Finger. Here, it is said, Orestes on losing his wits bit off one finger of one of his hands. Adjoining this place is another, called Ace (Remedies) because in it Orestes was cured of his malady. Here too there is a sanctuary for the Eumenides. 8.34.3. The story is that, when these goddesses were about to put Orestes out of his mind, they appeared to him black; but when he had bitten off his finger they seemed to him again to be white and he recovered his senses at the sight. So he offered a sin-offering to the black goddesses to avert their wrath, while to the white deities he sacrificed a thank-offering. It is customary to sacrifice to the Graces also along with the Eumenides. Near to the place called Ace is another . . . a sanctuary called . . . because here Orestes cut off his hair on coming to his senses. 8.53.5. As to Rhadamanthys himself, Homer says, in the talk of Proteus with Menelaus, Hom. Od. 4.564 that Menelaus would go to the Elysian plain, but that Rhadamanthys was already arrived there. Cinaethon too in his poem represents Rhadamanthys as the son of Hephaestus, Hephaestus as a son of Talos, and Talos as a son of Cres . The legends of Greece generally have different forms, and this is particularly true of genealogy. 9.29.4. There are some who say that Pierus himself had nine daughters, that their names were the same as those of the goddesses, and that those whom the Greeks called the children of the Muses were sons of the daughters of Pierus. Mimnermus, who composed elegiac verses about the battle between the Smyrnaeans and the Lydians under Gyges, says in the preface that the elder Muses are daughters of Uranus, and that there are other and younger Muses, children of Zeus. 9.29.6. So her portrait is here, and after it is Linus on a small rock worked into the shape of a cave. To Linus every year they sacrifice as to a hero before they sacrifice to the Muses. It is said that this Linus was a son of Urania and Amphimarus, a son of Poseidon, that he won a reputation for music greater than that of any contemporary or predecessor, and that Apollo killed him for being his rival in singing. |
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| 337. Aelian, Varia Historia, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Meister (2019) 97 |
| 338. Sextus, Against The Mathematicians, 1.260-1.262, 9.44-9.47, 9.143 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •resurrection / immortality •immortality, vs. divine happiness •immortality Found in books: Long (2006) 121; Meister (2019) 7; Pamias (2017) 23, 24 |
| 339. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al (2012a) 83 |
340. Anon., Lamentations Rabbah, 1.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 105| 1.16. חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל. | |
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341. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 205| 14a. קודם שנברא העולם ולא נבראו עמד הקב"ה ושתלן בכל דור ודור והן הן עזי פנים שבדור,ורב נחמן בר יצחק אמר אשר קומטו לברכה הוא דכתיב אלו תלמידי חכמים שמקמטין עצמן על דברי תורה בעולם הזה הקב"ה מגלה להם סוד לעולם הבא שנאמר (איוב כב, טז) נהר יוצק יסודם,אמר ליה שמואל לחייא בר רב בר אריא תא אימא לך מילתא מהני מילי מעליותא דהוה אמר אבוך כל יומא ויומא נבראין מלאכי השרת מנהר דינור ואמרי שירה ובטלי שנאמר (איכה ג, כג) חדשים לבקרים רבה אמונתך ופליגא דר' שמואל בר נחמני דאמר ר' שמואל בר נחמני אמר ר' יונתן כל דיבור ודיבור שיוצא מפי הקב"ה נברא ממנו מלאך אחד שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו וברוח פיו כל צבאם,כתוב אחד אומר (דניאל ז, ט) לבושיה כתלג חיור ושער (רישיה) כעמר נקא וכתיב (שיר השירים ה, יא) קוצותיו תלתלים שחורות כעורב לא קשיא כאן בישיבה כאן במלחמה דאמר מר אין לך נאה בישיבה אלא זקן ואין לך נאה במלחמה אלא בחור,כתוב אחד אומר (דניאל ז, ט) כרסיה שביבין דינור וכתוב אחד אומר (דניאל ז, ט) עד די כרסון רמיו ועתיק יומין יתיב לא קשיא אחד לו ואחד לדוד כדתניא אחד לו ואחד לדוד דברי ר' עקיבא אמר לו ר' יוסי הגלילי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קיבלה מיניה או לא קיבלה מיניה ת"ש אחד לדין ואחד לצדקה דברי רבי עקיבא אמר לו ר"א בן עזריה עקיבא מה לך אצל הגדה כלך מדברותיך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו שנאמר (ישעיהו סו, א) השמים כסאי והארץ הדום רגלי,כי אתא רב דימי אמר שמונה עשרה קללות קילל ישעיה את ישראל ולא נתקררה דעתו עד שאמר להם המקרא הזה (ישעיהו ג, ה) ירהבו הנער בזקן והנקלה בנכבד,שמונה עשרה קללות מאי נינהו דכתיב (ישעיהו ג, א) כי הנה האדון ה' צבאות מסיר מירושלם ומיהודה משען ומשענה כל משען לחם וכל משען מים גבור ואיש מלחמה שופט ונביא וקוסם וזקן שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ונתתי נערים שריהם ותעלולים ימשלו בם וגו',משען אלו בעלי מקרא משענה אלו בעלי משנה כגון ר"י בן תימא וחביריו פליגו בה רב פפא ורבנן חד אמר שש מאות סדרי משנה וחד אמר שבע מאות סדרי משנה,כל משען לחם אלו בעלי תלמוד שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי וכל משען מים אלו בעלי אגדה שמושכין לבו של אדם כמים באגדה גבור זה בעל שמועות ואיש מלחמה זה שיודע לישא וליתן במלחמתה של תורה שופט זה דיין שדן דין אמת לאמיתו נביא כמשמעו קוסם זה מלך שנאמר (משלי טז, י) קסם על שפתי מלך זקן זה שראוי לישיבה,שר חמשים אל תקרי שר חמשים אלא שר חומשין זה שיודע לישא וליתן בחמשה חומשי תורה דבר אחר שר חמשים כדרבי אבהו דאמר רבי אבהו מכאן שאין מעמידין מתורגמן על הצבור פחות מחמשים שנה ונשוא פנים זה שנושאין פנים לדורו בעבורו למעלה כגון רבי חנינא בן דוסא למטה כגון רבי אבהו בי קיסר,יועץ שיודע לעבר שנים ולקבוע חדשים וחכם זה תלמיד המחכים את רבותיו חרשים בשעה שפותח בדברי תורה הכל נעשין כחרשין ונבון זה המבין דבר מתוך דבר לחש זה שראוי למסור לו דברי תורה שניתנה בלחש,ונתתי נערים שריהם מאי ונתתי נערים שריהם א"ר אלעזר אלו בני אדם שמנוערין מן המצות,ותעלולים ימשלו בם אמר רב (פפא) בר יעקב תעלי בני תעלי ולא נתקררה דעתו עד שאמר להם ירהבו הנער בזקן (והנקלה בנכבד) אלו בני אדם שמנוערין מן המצות ירהבו במי שממולא במצות כרמון והנקלה בנכבד יבא מי שחמורות דומות עליו כקלות וירהבו במי שקלות דומות עליו כחמורות,אמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו מהם בעלי אמנה שנא' (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לך קצין תהיה לנו דברים שבני אדם מתכסין כשמלה ישנן תחת ידך,(ישעיהו ג, ו) והמכשלה הזאת מאי והמכשלה הזאת דברים שאין בני אדם עומדין עליהן אא"כ נכשל בהן ישנן תחת ידך (ישעיהו ג, ז) ישא ביום ההוא לאמר לא אהיה חובש ובביתי אין לחם ואין שמלה לא תשימוני קצין עם ישא אין ישא אלא לשון שבועה שנאמר (שמות כ, ו) לא תשא את שם ה' אלהיך לא אהיה חובש לא הייתי מחובשי בית המדרש ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא,ודלמא שאני התם דאי אמר להו גמירנא אמרי ליה אימא לן הוה ליה למימר גמר ושכח מאי לא אהיה חובש לא אהיה חובש כלל,איני והאמר רבא לא חרבה ירושלים עד שפסקו ממנה בעלי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלם וראו נא ודעו ובקשו ברחובותיה אם תמצאו איש אם יש עושה משפט מבקש אמונה ואסלח לה לא קשיא | 14a. b before the creation of the world, but they were not created. /b The Torah was supposed to have been given a thousand generations after the world was created, as it is written: “He commanded His word for a thousand generations” (Psalms 105:8), but God gave it earlier, after only twenty-six generations, so that nine-hundred and seventy-four generations should have been created but were not. b The Holy One, Blessed be He, acted by planting /b a few of b them in each and every generation, and they are the insolent ones of the generation, /b as they belonged to generations that should not have been created at all., b And Rav Naḥman bar Yitzḥak said /b that the verse: b “Who were snatched [ i kumtu /i ]” /b (Job 22:16), b is written for a blessing, /b as the verse is not referring to lowly, cursed people, but to the blessed. b These are Torah scholars, who shrivel [ i mekamtin /i ], /b i.e., humble, b themselves over the words of Torah in this world. The Holy One, Blessed be He, reveals a secret to them in the World-to-Come, as it is stated: “Whose foundation [ i yesodam /i ] was poured out as a stream” /b (Job 22:16), implying that He will provide them with an abundant knowledge of secret matters [ i sod /i ]., b Shmuel said to Ḥiyya bar Rav: Son of great ones, come and I will tell you something of the great things that your father would say: Each and every day, ministering angels are created from the River Dinur, and they recite song /b to God b and /b then immediately b cease /b to exist, b as it is stated: “They are new every morning; great is Your faithfulness” /b (Lamentations 3:23), indicating that new angels praise God each morning. The Gemara comments: b And /b this opinion b disagrees with /b that b of Rabbi Shmuel bar Naḥmani, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: /b With b each and every word that emerges from the mouth of the Holy One, Blessed be He, an angel is created, as it is stated: “By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts” /b (Psalms 33:6). The hosts of heaven are the angels, who, he claims, are created from the mouth of God, rather than from the River Dinur.,§ The Gemara continues to reconcile verses that seem to contradict each other: b One verse states: “His raiment was as white snow, and the hair of his head like pure /b white b wool” /b (Daniel 7:9), b and it is written: “His locks are curled, black as a raven” /b (Song of Songs 5:11). The Gemara answers: This is b not difficult. Here /b the verse in Daniel is referring to when He is b in the /b heavenly b academy, /b while b there /b the verse in Song of Songs speaks of when He is b at war, for the Master said: There is no finer /b individual to study Torah b in an academy than an old man, and there is no finer /b individual to wage war b than a youth. /b A different metaphor is therefore used to describe God on each occasion.,The Gemara poses another question: b One verse states: “His throne was fiery flames” /b (Daniel 7:9), b and /b another phrase in the same b verse states: “Till thrones were placed, and one who was ancient of days sat,” /b implying the existence of two thrones. The Gemara answers: This is b not difficult. One /b throne is b for Him and one /b is b for David, as it is taught /b in a i baraita /i with regard to this issue: b One /b throne b for Him and one for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei HaGelili said to him: Akiva, how long shall you make the Divine Presence profane, /b by presenting it as though one could sit next to Him? b Rather, /b the two thrones are designated for different purposes: b One for judgment and one for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this rebuff b from him, or did he not accept /b it b from him? /b The Gemara offers a proof: b Come /b and b hear /b the following teaching of a different i baraita /i : b One /b throne is b for judgment and one /b is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing /b occupying yourself b with /b the study of b i aggada /i ? /b This is not your field of expertise. b Take [ i kelakh /i ] your words to /b the topics of b plagues and tents. /b Meaning, it is preferable that you teach the i halakhot /i of the impurity of leprosy and the impurity of the dead, which are within your field of expertise. b Rather, /b with regard to the two thrones: b One /b throne is b for a seat and one /b is b for a small seat. /b The b seat /b is b to sit on, /b and the b small seat /b is b for His footstool, as it is stated: “The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1).,§ The Gemara stated earlier that one who studies the secrets of Torah must be “a captain of fifty and a man of favor” (Isaiah 3:3), but it did not explain the meaning of these requirements. It now returns to analyze that verse in detail. b When Rav Dimi came /b from Israel to Babylonia, b he said: Isaiah cursed Israel with eighteen curses, and his mind was not calmed, /b i.e., he was not satisfied, b until he said to them the /b great curse of the b following verse: “The child shall behave insolently against the aged, and the base against the honorable” /b (Isaiah 3:5).,The Gemara asks: b What are these eighteen curses? /b The Gemara answers: b As it is written: “For behold, the Master, the Lord of hosts, shall take away from Jerusalem and from Judah support and staff, every support of bread, and every support of water; the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter. And I will make children their princes, and babes shall rule over them” /b (Isaiah 3:1–4). The eighteen items listed in these verses shall be removed from Israel.,The Gemara proceeds to clarify the homiletical meaning of these terms: b “Support”; these are masters of the Bible. “Staff”; these are masters of Mishna, such as Rabbi Yehuda ben Teima and his colleagues. /b The Gemara interjects: b Rav Pappa and the Rabbis disagreed with regard to this. One /b of them b said: /b They were proficient in b six hundred orders of Mishna, and /b the other b one said: /b In b seven hundred orders of Mishna, /b only six of which remain today., b “Every support of bread”; these are masters of Talmud, as it is stated: “Come, eat of my bread, and drink of the wine that I have mingled” /b (Proverbs 9:5). b “And every support of water”; these are the masters of i aggada /i , who draw people’s hearts like water by /b means of b i aggada /i . “The mighty man”; this is the master of halakhic tradition, /b one who masters the i halakhot /i transmitted to him from his rabbis. b “And the man of war”; this is one who knows how to engage in the discourse of Torah, /b generating novel teachings b in the war of Torah. “A judge”; this is a judge who judges a true judgment truthfully. “A prophet”; as it literally indicates. “A diviner”; this is a king. /b Why is he called a diviner? b For it is stated: “A divine sentence is on the lips of the king” /b (Proverbs 16:10). b “An elder”; this is one fit for /b the position of head of b an academy. /b , b “A captain of fifty,” do not read /b it as b “ i sar ḥamishim /i ,” rather /b read it as b “ i sar ḥumashin /i ”; this is one who knows how to engage in discourse /b with regard to b the five books of [ i ḥamisha ḥumshei /i ] the Torah. Alternatively, “a captain of fifty” /b should be understood b in /b accordance with b Rabbi Abbahu, for Rabbi Abbahu said: From here /b we learn b that one may not appoint a disseminator over the public /b to transmit words of Torah or teachings of the Sages if he is b less than fifty years /b of age. b “And the man of favor”; this is /b one b for whose sake favor is shown to his generation. /b The Gemara provides different examples of this: Some garner favor b above, such as Rabbi Ḥanina ben Dosa, /b whose prayers for his generation would invariably be answered. Others gain favor b below, for example: Rabbi Abbahu, /b who would plead Israel’s case b in the house of /b the b emperor. /b , b “The counselor”; /b this is referring to one b who knows how to intercalate years and determine months, /b due to his expertise in the phases of the moon and the calculation of the yearly cycle. b “The cunning”; this is a student who makes his rabbis wise /b through his questions. b “Charmer [ i ḥarashim /i ]”; /b this is referring to one so wise b that when he begins speaking matters of Torah, all /b those listening b are as though deaf [ i ḥershin /i ], /b as they are unable to comprehend the profundity of his comments. b “The skillful”; this is one who understands something /b new b from something else /b he has learned. b “Enchanter [ i laḥash /i ]”; this /b is referring to one b who is worthy of having words of the Torah that were given in whispers [ i laḥash /i ], /b i.e., the secrets of the Torah, b transmitted to him. /b ,The Gemara continues to interpret this verse: b “And I will make children their princes” /b (Isaiah 3:4). The Gemara asks: b What is /b the meaning of b “And I will make children [ i ne’arim /i ] their princes”? Rabbi Elazar said: These are people who are devoid [ i menu’arin /i ] of mitzvot; /b such people will become the leaders of the nation., b “And babes [ i ta’alulim /i ] shall rule over them”; Rav Pappa bar Ya’akov said: /b i Ta’alulim /i means b foxes [ i ta’alei /i ], sons of foxes. /b In other words, inferior people both in terms of deeds and in terms of lineage. b And /b the prophet Isaiah’s b mind was not calmed until he said to them: “The child shall behave insolently against the aged, and the base against the honorable” /b (Isaiah 3:5). “The child” [ i na’ar /i ]; b these are people who are devoid of mitzvot, /b who b will behave insolently toward one who is as filled with mitzvot as a pomegranate. “And the base [ i nikleh /i ] against the honorable [ i nikhbad /i ]”; /b this means that b one for whom major [ i kaved /i ] /b transgressions b are like minor ones [ i kalot /i ] in his mind will come and behave insolently with one for whom /b even b minor /b transgressions b are like major ones in his mind. /b ,§ The Gemara continues its explanation of the chapter in Isaiah. b Rav Ketina said: Even at the time of Jerusalem’s downfall, trustworthy men did not cease to exist /b among its people, b as it is stated: “For a man shall take hold of his brother of the house of his father, /b and say: b You have a cloak, be our ruler” /b (Isaiah 3:6). The Gemara explains that they would approach someone and say to him: b Things that people /b are careful to keep b covered as with a cloak, /b i.e., words of Torah that are covered and concealed, b are under your hand, /b as you are an expert with regard to them., b What is /b the meaning of the end of that verse: b “And this stumbling block” /b (Isaiah 3:6)? b Things that people cannot grasp unless they have stumbled over them, /b as they can be understood only with much effort, b are under your hand. Although /b they will approach an individual with these statements, he b “shall swear that day, saying: I will not be a healer, for in my house there is neither bread nor a cloak; you shall not make me ruler of a people” /b (Isaiah 3:7). When the verse states: b “Shall swear [ i yissa /i ],” i yissa /i is none /b other b than an expression of an oath, as it is stated: “You shall not take [ i tissa /i ] the name of the Lord your God /b in vain” (Exodus 20:6). Therefore, the inhabitant of Jerusalem swears: b “I will not be a healer [ i ḥovesh /i ]” /b (Isaiah 3:7), which means: b I was never /b one b of those who sit [ i meḥovshei /i ] in the study hall; “for in my house there is neither bread nor a cloak,” as I possess /b knowledge of b neither /b the b Bible, nor Mishna, nor Gemara. /b This shows that even at Jerusalem’s lowest spiritual ebb, its inhabitants would admit the truth and own up to their complete ignorance.,The Gemara raises a difficulty: b But perhaps it is different there, for if he had said: I have learned, they would have said to him: Tell us, /b and people do not lie about things that can be easily verified. The Gemara rejects this claim: If he were a liar, b he would have said /b that b he learned and forgot, /b thereby avoiding shame. b What is /b the meaning of b “I will not be a healer,” /b which seems to imply that he had learned in the past? It means: b I will not be a healer at all, /b as I have never learned. Consequently, there were trustworthy men in Jerusalem after all.,The Gemara raises another difficulty: b Is that so? But didn’t Rava say: Jerusalem was not destroyed until trustworthy men ceased to exist in it, as it is stated: “Run to and fro through the streets of Jerusalem, and see now and know, and seek in its broad places, if you can find a man, if there is any that acts justly, that seeks truth, and I will pardon her” /b (Jeremiah 5:1), implying there were no trustworthy people at that time? The Gemara answers: This is b not difficult: /b |
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342. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 105| 57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה | 57b. § With regard to the Babylonian exile following the destruction of the First Temple, b Rabbi Ḥiyya bar Avin says /b that b Rabbi Yehoshua ben Korḥa says: An old man from /b among b the inhabitants of Jerusalem related to me: In this valley /b that lies before you, b Nebuzaradan, captain of the guard /b of the Babylonian king Nebuchadnezzar, b killed 2,110,000 /b people. b And in Jerusalem /b itself b he killed 940,000 /b people b on one stone, until the blood /b of his victims b flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” /b (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan b found the blood of Zechariah, /b the son of Jehoiada the priest, and saw b that it was bubbling up /b from the ground, and b he said: What is this? /b Those in the Temple b said to him: /b It is b sacrificial blood that had been poured /b there. b He brought /b animal b blood, /b compared it to the blood bubbling up from the ground, b and /b saw that b it was not similar /b to it.,Nebuzaradan b said to /b them: b If you tell me /b whose blood this is, it will be b well /b for you. b But if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters, /b and b we rose up against him, and killed him /b (II Chronicles 24:20–22), b and for many years /b now b his blood has not settled. /b ,Nebuzaradan b said to them: I will appease /b Zechariah. b He brought /b the members of b the Great Sanhedrin and /b of b a lesser Sanhedrin /b and b killed them alongside /b the bubbling blood, b but /b it still b did not settle. /b He then brought b young men and virgins and killed them alongside it, but /b it still b did not settle. He /b then b brought schoolchildren and killed them alongside it, but /b it still b did not settle. /b Finally Nebuzaradan b said to him: Zechariah, Zechariah, I have killed the best of them. /b Would it b please you if I destroyed them all? When he said this, /b the blood at last b settled. /b , b At that moment /b Nebuzaradan b contemplated /b the idea of b repentance /b and b said /b to himself: b If, for /b the death of b one soul, /b that of Zechariah, God punishes the Jewish people in b this /b manner, then b that man, /b that is to say, I, b who has killed all of those souls, all the more so /b will be I be subject to great punishment from God. b He fled, sent to his house a document detailing /b what was to be done with his property, b and converted /b to Judaism.,A Sage b taught /b a i baraita /i relating to this matter: b Naaman, /b commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he b was a i ger toshav /i , a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, /b by contrast, b was a convert, /b as explained previously.,The Gemara adds that some b of Haman’s descendants studied Torah in Bnei Brak, /b and some b of Sisera’s descendants taught children /b Torah b in Jerusalem, /b and some b of Sennacherib’s descendants taught Torah in public. Who are they? /b They are b Shemaya and Avtalyon, /b the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, b this is /b alluded to by b that which is written: “I have set her blood upon the bare rock that it should not be covered” /b (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b “The voice is the voice of Jacob, but the hands are the hands of Esau” /b (Genesis 27:22), which the Sages expounded as follows: b “The voice”; this /b is the cry stirred up by b the emperor Hadrian, who /b caused the Jewish people to cry out when he b killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice /b the number of men b who left Egypt. “The voice of Jacob”; this is /b the cry aroused by b the emperor Vespasian, who killed four million /b people b in the city of Beitar. And some say: /b He killed b forty million /b people. b “And the hands are the hands of Esau”; this is the wicked kingdom /b of Rome b that destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b , b Alternatively, “the voice is the voice of Jacob” /b means that b no prayer is effective /b in the world b unless /b some member of b the seed of Jacob has /b a part b in it. /b The second clause in the verse, b “and the hands are the hands of Esau,” /b means that b no war grants victory unless /b some member of b the seed of Esau has /b a part b in it. /b , b And this is /b what b Rabbi Elazar says: /b The verse that says: b “You shall be hid from the scourge of the tongue” /b (Job 5:21), means: b You shall /b need to b hide on account of quarrels /b provoked b by the tongue. Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” /b (Psalms 137:1)? This b teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. /b He saw the destruction of b the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” /b He saw the destruction of the b Second Temple, as it is written /b later in that same psalm: b “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” /b (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, b Rav Yehuda says /b that b Shmuel says, and some say /b that it was b Rabbi Ami /b who says this, b and some say /b that b it was taught in a i baraita /i : /b There was b an incident involving four hundred boys and girls who were taken as captives for /b the purpose of b prostitution. /b These children b sensed on their own what they were expected /b to do, and b they said: If we /b commit suicide and b drown in the sea, /b will b we come to /b eternal b life in the World-to-Come? The oldest /b child b among them expounded /b the verse: b “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” /b (Psalms 68:23). b “I will bring back from Bashan,” /b i.e., b from between the teeth [ i bein shen /i ] of the lion, /b and b “I will bring them back from the depths of the sea” /b is referring to b those who drown in the sea /b for the sake of Heaven., b When the girls heard this, they all leapt and fell into the sea. The boys /b then b drew an i a fortiori /i /b inference b with regard to themselves and said: If these /b girls, b for whom /b sexual intercourse with men b is their natural way, /b act in b such /b a manner, then b we, for whom /b sexual intercourse with men b is not our natural way, /b should b all the more so /b conduct ourselves likewise. b They too leapt into the sea. Concerning them /b and others like them b the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” /b (Psalms 44:23)., b And Rav Yehuda said: This /b verse applies to the b woman and her seven sons /b who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: b They brought /b in b the first /b of the woman’s sons b before the emperor /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “I am the Lord your God” /b (Exodus 20:2). b They /b immediately b took him out and killed him. /b , b And they /b then b brought /b in b another /b son b before the emperor, /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall have no other gods beside Me” /b (Exodus 20:3). And so b they took him out and killed him. They /b then b brought in /b yet b another /b son before the emperor, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “He that sacrifices to any god, /b save to the Lord only, b he shall be utterly destroyed” /b (Exodus 22:19). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall not bow down to any other god” /b (Exodus 34:14). And so b they took him out and killed him. They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” /b (Deuteronomy 4:39). And so b they took him out and killed him. /b , b They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You have avouched the Lord /b this day to be your God… b and the Lord has avouched you this day /b to be a people for His own possession” (Deuteronomy 26:17–18). b We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b ,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, b the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that /b people b will say /b that b he has accepted the king’s authority [ i harmana /i ]. /b The boy b said to him: Woe [ i ḥaval /i ] to you, Caesar, woe to you, Caesar. /b If you think that b for the sake of your honor /b I should fulfill your command and do b this, /b then b for the sake of the honor of the Holy One, Blessed be He, all the more so /b should I fulfill His command.,As b they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound one /b son to the b altar, but I bound seven altars. She too /b in the end b went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” /b (Psalms 113:9), as she raised her children to be devoted in their service of God., b Rabbi Yehoshua ben Levi says /b concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that b this /b is referring to b circumcision, which was given for the eighth /b day, as the blood of our newborn sons is spilled for the sake of the covet with God. b Rabbi Shimon ben Lakish says: /b This verse was stated in reference to b Torah scholars who demonstrate the i halakhot /i of slaughter on themselves, /b meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is b as Rava says: A person may demonstrate anything using himself /b to illustrate the act b except for slaughter and another matter, /b a euphemism for sexual intercourse., b Rav Naḥman bar Yitzḥak says: These /b people in the verse b are Torah scholars who kill themselves over the words of Torah, in accordance with /b the statement of b Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent” /b (Numbers 19:14). b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Forty i se’a /i /b |
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343. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality Found in books: Garcia (2021) 43| 61a. הכל לטובה:,ואמר רב הונא אמר רב משום ר' מאיר לעולם יהיו דבריו של אדם מועטין לפני הקב"ה שנאמר (קהלת ה, א) אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלהים כי האלהים בשמים ואתה על הארץ על כן יהיו דבריך מעטים:,דרש רב נחמן בר רב חסדא מאי דכתיב (בראשית ב, ז) וייצר ה' אלהים את האדם בשני יודי"ן שני יצרים ברא הקב"ה אחד יצר טוב ואחד יצר רע,מתקיף לה רב נחמן בר יצחק אלא מעתה בהמה דלא כתיב בה וייצר לית לה יצרא והא קא חזינן דמזקא ונשכא ובעטא אלא כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי ואוי לי מיצרי,אי נמי כדר' ירמיה בן אלעזר דאמר ר' ירמיה בן אלעזר דו פרצופין ברא הקב"ה באדם הראשון שנאמר (תהלים קלט, ה) אחור וקדם צרתני:,(בראשית ב, כב) ויבן ה' אלהים את הצלע,רב ושמואל חד אמר פרצוף וחד אמר זנב,בשלמא למאן דאמר פרצוף היינו דכתיב אחור וקדם צרתני אלא למאן דאמר זנב מאי אחור וקדם צרתני כדרבי אמי דאמר ר' אמי אחור למעשה בראשית וקדם לפורענות,בשלמא אחור למעשה בראשית דלא אברי עד מעלי שבתא אלא וקדם לפורענות פורענות דמאי אילימא פורענות דנחש והתניא רבי אומר בגדולה מתחילין מן הגדול ובקללה מתחילין מן הקטן,בגדולה מתחילין מן הגדול דכתיב (ויקרא י, יב) וידבר משה אל אהרן ואל אלעזר ואל איתמר בניו הנותרים קחו וגו' בקללה מתחילין מן הקטן בתחלה נתקלל נחש ולבסוף נתקללה חוה ולבסוף נתקלל אדם,אלא פורענות דמבול דכתיב (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה מאדם ועד בהמה ברישא אדם והדר בהמה,בשלמא למאן דאמר פרצוף היינו דכתיב וייצר בשני יודי"ן אלא למאן דאמר זנב מאי וייצר,כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי אוי לי מיצרי,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ה, ב) זכר ונקבה בראם אלא למאן דאמר זנב מאי זכר ונקבה בראם כדר' אבהו דרבי אבהו רמי כתיב זכר ונקבה בראם וכתיב (בראשית ט, ו) כי בצלם אלהים עשה את האדם הא כיצד בתחלה עלה במחשבה לבראת ב' ולבסוף לא נברא אלא אחד,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ב, כא) ויסגור בשר תחתנה אלא למאן דאמר זנב מאי ויסגור בשר תחתנה א"ר ירמיה ואיתימא רב זביד ואיתימא רב נחמן בר יצחק לא נצרכה אלא למקום חתך,בשלמא למ"ד זנב היינו דכתיב ויבן אלא למ"ד פרצוף מאי ויבן,לכדר"ש בן מנסיא דדרש ר"ש בן מנסיא מאי דכתיב ויבן ה' את הצלע מלמד שקלעה הקב"ה לחוה והביאה לאדם הראשון שכן בכרכי הים קורין לקליעתא בנייתא,דבר אחר ויבן אמר רב חסדא ואמרי לה במתניתא תנא מלמד שבנאה הקב"ה לחוה כבנין אוצר מה אוצר זה קצר מלמעלה ורחב מלמטה כדי לקבל את הפירות אף אשה קצרה מלמעלה ורחבה מלמטה כדי לקבל את הולד,ויביאה אל האדם א"ר ירמיה בן אלעזר מלמד שנעשה הקב"ה שושבין לאדם הראשון מכאן למדה תורה דרך ארץ שיחזור גדול עם קטן בשושבינות ואל ירע לו,ולמאן דאמר פרצוף הי מינייהו סגי ברישא אמר רב נחמן בר יצחק מסתברא דגברא סגי ברישא דתניא לא יהלך אדם אחורי אשה בדרך ואפי' אשתו נזדמנה לו על הגשר יסלקנה לצדדין וכל העובר אחורי אשה בנהר אין לו חלק לעולם הבא,תנו רבנן המרצה מעות לאשה מידו לידה כדי להסתכל בה אפילו יש בידו תורה ומעשים טובים כמשה רבינו לא ינקה מדינה של גיהנם שנאמר (משלי יא, כא) יד ליד לא ינקה רע לא ינקה מדינה של גיהנם,א"ר נחמן מנוח עם הארץ היה דכתיב (שופטים יג, יא) וילך מנוח אחרי אשתו,מתקיף לה רב נחמן בר יצחק אלא מעתה גבי אלקנה דכתיב וילך אלקנה אחרי אשתו וגבי אלישע דכתיב (מלכים ב ד, ל) ויקם וילך אחריה הכי נמי אחריה ממש אלא אחרי דבריה ואחרי עצתה הכא נמי אחרי דבריה ואחרי עצתה,א"ר אשי ולמאי דקאמר רב נחמן מנוח עם הארץ היה אפי' בי רב נמי לא קרא שנאמר (בראשית כד, סא) ותקם רבקה ונערותיה ותרכבנה על הגמלים ותלכנה אחרי האיש ולא לפני האיש,א"ר יוחנן אחורי ארי ולא אחורי אשה אחורי אשה ולא אחורי עכו"ם אחורי עכו"ם ולא אחורי בהכ"נ בשעה שהצבור מתפללין,ולא אמרן אלא דלא דרי מידי ואי דרי מידי לית לן בה ולא אמרן אלא דליכא פתחא אחרינא ואי איכא פתחא אחרינא לית לן בה ולא אמרן אלא דלא רכיב חמרא אבל רכיב חמרא לית לן בה ולא אמרן אלא דלא מנח תפילין אבל מנח תפילין לית לן בה:,אמר רב יצר הרע דומה לזבוב ויושב בין שני מפתחי הלב שנא' (קהלת י, א) זבובי מות יבאיש יביע שמן רוקח ושמואל אמר כמין חטה הוא דומה שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ת"ר שתי כליות יש בו באדם אחת יועצתו לטובה ואחת יועצתו לרעה ומסתברא דטובה לימינו ורעה לשמאלו דכתיב (קהלת י, ב) לב חכם לימינו ולב כסיל לשמאלו:,תנו רבנן כליות יועצות לב מבין לשון מחתך פה גומר ושט מכניס ומוציא כל מיני מאכל קנה מוציא קול | 61a. b He does for the best. /b , b And Rav Huna said /b that b Rav said in the name of Rabbi Meir: One’s words should always be few before the Holy One, Blessed be He, as it is stated: “Be not rash with your mouth and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth. Therefore, let your words be few” /b (Ecclesiastes 5:1)., b Rav Naḥman bar Rav Ḥisda interpreted homiletically: What is the meaning of that which is written: “Then the Lord God formed [ i vayyitzer /i ] man” /b (Genesis 2:7), b with a double i yod /i ? /b This double i yod /i alludes to that fact that b the Holy One, Blessed be He, created two inclinations; one a good inclination and one an evil inclination. /b , b Rav Naḥman bar Yitzḥak strongly objects to this: If that is so, /b does b an animal, with regard to whom i vayyitzer /i is not written /b with a double i yod /i , b not have an inclination? Don’t we see that it causes damage and bites and kicks? Rather, /b interpret the double i yod /i homiletically, b in accordance with /b the opinion of b Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: /b This alludes to the difficulty of human life; b woe unto me from my Creator [ i yotzri /i ] and woe unto me from my inclination [ i yitzri /i ]. /b If one opts to follow either his Creator or his inclination, woe unto him from the other., b Alternatively, /b this duplication in the language of creation can be explained b in accordance with /b the statement of b Rabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces [ i du partzufin /i ] on Adam the first /b man; he was created both male and female in a single body, b as it is stated: “You have formed me [ i tzartani /i ] behind and before” /b (Psalms 139:5); i tzartani /i is derived from the word i tzura /i [face]. God formed two faces on a single creation, back and front.,It is stated: b “And the i tzela /i which the Lord, God, /b had taken from the man, b He made /b a woman, and brought her unto the man” (Genesis 2:22)., b Rav and Shmuel /b disagree over the meaning of the word i tzela /i : b One said: /b It means b face. /b Eve was originally one face or side of Adam. b And one said: /b It means b tail, /b which he explains to mean that the i tzela /i was an appendage, i.e., one of the ribs in Adam’s chest.,The Gemara analyzes this dispute: b Granted, /b according b to the one who said /b that i tzela /i means b face; that is /b why b it is written: “You have formed me [ i tzartani /i ] behind and before.” However, /b according b to the one who said /b that i tzela /i means b tail, what is /b meant by the verse: b “You have formed me [ i tzartani /i ] behind and before”? /b The Gemara answers: It can be explained b in accordance with /b the opinion of b Rabbi Ami, as Rabbi Ami said: Behind /b means Adam was created at the end of b the act of creation; and before /b means that he was first b for punishment. /b ,The Gemara asks: b Granted, /b Adam was b behind, /b or last, b in the act of creation, /b meaning that b he was not created until /b the sixth day, b Shabbat eve; however, before, /b or first, b for punishment, /b to b what punishment /b does this refer? b If you say /b that he was first b for punishment /b in the wake of the episode with b the snake, wasn’t it taught /b in a i baraita /i that, with regard to punishment, b Rabbi /b Yehuda HaNasi b says: In /b conferring b honor, one begins with the greatest; in cursing, one begins with the least significant. /b ,The Gemara explains: b In /b conferring b honor, one begins with the greatest, as it is written: “And Moses said unto Aaron, and Elazar and Itamar, his remaining sons: Take /b the meal-offering that remains” (Leviticus 10:12). Aaron, who was the greatest among those involved, is mentioned first. And b in cursing, one begins with the least significant, /b as b first /b the b snake was cursed, then Eve was cursed, and ultimately Adam /b himself b was cursed. /b The punishment did not begin with Adam., b Rather, /b this refers to b the punishment of the flood, as it is written: “And He blotted out every living substance which was upon the face of the ground, both man and cattle, /b creeping things and fowl of the heaven” (Genesis 7:23); the punishment b began with man, then the animals, /b and ultimately all the other creatures.,Returning to interpretation of i vayyitzer /i , the Gemara asks: b Granted, according to the one who said /b that Eve was originally a b face /b or side of Adam; b that is /b why b it is written i vayyitzer /i , /b with a double i yod /i , which allude to the two formations. b However, according to the one who said /b that she was a b tail, /b or appendage, of Adam, b what is /b conveyed by spelling b i vayyitzer /i /b with a double i yod /i ?,The Gemara responds: This is interpreted homiletically b in accordance with /b the opinion of b Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: /b This comes to emphasize that which a person says to himself in every circumstance: b Woe unto me from my Creator and woe unto me from my inclination. /b , b Granted, according to the one who said /b that Eve was a b face, that is /b why b it is written: “Male and female, He created them” /b (Genesis 5:2). b However, according to the one who said /b that Eve was a b tail, what is /b the meaning of the verse: b “Male and female, He created them”? /b The Gemara answers: It can be explained in accordance with the opinion of b Rabbi Abbahu. /b As b Rabbi Abbahu raised a contradiction /b between the verses: On the one hand b it is written: “Male and female, He created them,” and /b on the other hand b it is written: “For in the image of God He made man” /b (Genesis 9:6), indicating that man was created alone. b How, then, /b does he resolve the contradiction? b At first, the thought entered /b God’s mind b to create two, and ultimately, only one was /b actually b created. /b ,The Gemara asks: b Granted, according to the one who said /b that Eve was a b face, that is /b why b it is written: /b “And He took one of his sides b and closed up the place with flesh in its place” /b (Genesis 2:21), as it was necessary to close the side that was open. b However, according to the one who said /b that Eve was originally a b tail, what is /b meant by the verse: b “And closed up the place with flesh in its place”? Rabbi Yirmeya said, and some say Rav Zevid /b said, b and some say Rav Naḥman bar Yitzḥak /b said: b It was necessary /b to say that b only with regard to the place of the incision. /b ,The Gemara challenges the other opinion: b Granted, according to the one /b who said that Eve was a b tail, that is /b why b it is written: “And /b the Lord God b built /b the i tzela /i ” (Genesis 2:22); it was a completely new building. b However, according to the one who said /b that Eve was a complete b face /b or side, b what is /b the meaning of: b “And He built”? /b What needed to be built?,The Gemara responds: This must be interpreted homiletically, b in accordance with /b the opinion of b Rabbi Shimon ben Menasya, as Rabbi Shimon ben Menasya interpreted homiletically: What is /b the meaning of b that which is written: “And the Lord God built the i tzela /i ”? /b This verse b teaches that the Holy One, Blessed be He, braided Eve’s /b hair, b and /b then b brought her to Adam, as in the coastal towns, they call braiding /b hair, b building. /b , b Alternatively, /b the verse: b And He built, /b could be understood as a description of her basic shape, as b Rav Ḥisda said, and some say that it is taught in a i baraita /i : /b This verse b teaches that the Holy One, Blessed be He, built Eve like the structure of a storehouse. Just as a storehouse is /b built b narrow on top and wide on the bottom, in order to hold produce /b without collapsing; b so too a woman /b is created b narrow on top and wide on the bottom, in order to hold the fetus. /b ,With regard to the verse: b “And brought her unto the man” /b (Genesis 2:22), b Rabbi Yirmeya ben Elazar said: /b This verse b teaches that the Holy One, Blessed be He, was Adam the first /b man’s b best man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual to /b assist him and b serve as his best man. /b The greater individual should help the lesser b and should not feel badly /b about it, that it might be beneath his dignity.,The Gemara asks: b And according to the one who said /b that Eve was a b face /b or side of Adam, b which one of them walked in front? Rav Naḥman bar Yitzḥak said: It is reasonable /b to say b that the man walked in front, b as it is taught /b in a i baraita /i : b A man should not walk behind a woman on a path, /b as he will look at her constantly, b even if it is his wife. /b If a woman b happens upon him along a bridge, he should /b walk quickly in order to b move her to /b his b side /b so that she will not walk in front of him. b And anyone who walks behind a woman in a river /b in order to see her exposed skin when she lifts her clothing as she passes through the water b has no portion in the World-to-Come. /b /b , b The Sages taught: One who counts money for a woman from his hand to her hand in order to look upon her, even if he has accumulated Torah and good deeds like Moses our teacher, he will not be absolved from the punishment of Gehenna, as it is stated: “Hand to hand, the evil man shall not go unpunished” /b (Proverbs 11:21); one who hands money from his hand to her hand, even if he received the Torah from God’s hand to his own, like Moses, b he will not be absolved from the punishment of Gehenna, /b which is called evil., b Rav Naḥman said: /b From the following verse we know that Samson’s father, b Manoah, was an ignoramus, as it is written: “And Manoah…went after his wife” /b (Judges 13:11)., b Rav Naḥman bar Yitzḥak strongly objects to this: If that is so /b that you understand the verse literally, what do you say about the verse b with regard to Elkana, /b the father of the prophet Samuel, b as it is written: “And Elkana walked after his wife,” /b and what of the verse b with regard to /b the prophet b Elisha, as it is written: “And he arose and followed her” /b (II Kings 4:30)? b Does /b this verse b mean /b that he b literally walked after her? Rather, /b certainly this verse means that b he followed her words and advice. /b b Here, too, /b then the verse concerning Manoah may be similarly interpreted; he b followed /b his wife’s b words /b b and followed her advice, /b and did not literally walk behind her. , b Rav Ashi said: And according to what Rav Naḥman said, /b that b Manoah was an ignoramus; he did not even /b learn to b read /b the basic Torah stories that even children learn b in school, as it is stated: “Rebecca arose, and her damsels, and they rode upon the camels, and followed the man” /b (Genesis 24:61); they followed him and did b not /b walk b before the man. /b ,On this topic, b Rabbi Yoḥa said: /b It is preferable to walk b behind a lion and not behind a woman, /b and preferable to walk b behind a woman and not behind idolatry, /b for then it will appear as if he is accompanying the idolatry. It is preferable to walk b behind idolatry and not behind a synagogue when the congregation is praying, /b as he appears to separate himself from the community in that he does not wish to join them in prayer.,This last i halakha /i has numerous caveats: b And we only said /b this b in a case where he is not carrying something, and if he is carrying something, this does not apply, /b as everyone will understand why he did not enter the synagogue. b And we only said /b this b in a case where there is no other entrance /b to the synagogue, b and if there is another entrance, this does not apply. And we only said /b this b in a case where he is not riding a donkey, and if he is riding a donkey, this does not apply. And we only said /b this b in a case where he is not donning phylacteries, but if he is donning phylacteries, this does not apply. /b , b Rav said: The evil inclination is like a fly and it sits between the two entrances of the heart, as it is stated: “Dead flies make the ointment of the perfumer fetid and putrid” /b (Ecclesiastes 10:1). b And Shmuel said: /b The evil inclination b is like a type of wheat, as it is stated: “Transgression [ i ḥatat /i ] couches at the door” /b (Genesis 4:7); i ḥatat /i is interpreted homiletically as related to i ḥitta /i , wheat., b The Sages taught /b in a i baraita /i : b A person has two kidneys; one advises him to /b do b good and one advises him to /b do b evil. And it stands to reason /b that the one advising him to do b good is to his right and /b the one that advises him to do b evil is to his left, as it is written: “A wise man’s understanding is at his right hand, but a fool’s understanding is at his left” /b (Ecclesiastes 10:2).,Tangential to the subject of kidneys, the Gemara cites that which b the Sages taught /b in a i baraita /i with regard to the roles of various organs: b The kidneys advise, the heart understands, the tongue shapes /b the sounds that emerges from the mouth, the b mouth completes /b the shaping of the voice, the b esophagus takes in and lets out all kinds of food, /b the b trachea produces the voice, /b |
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| 344. Nag Hammadi, Zostrianos, 5.17, 5.24, 28.30, 43.19-43.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 85, 316 |
345. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 66| 45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי | 45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i : |
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346. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
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347. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22| 82b. ואתא איהו תיקן חפיפה:,ושיהו רוכלין מחזרין בעיירות משום תכשיטי נשים כדי שלא יתגנו על בעליהם:,ותיקן טבילה לבעלי קריין דאורייתא הוא דכתיב (ויקרא טו, טז) ואיש כי תצא ממנו שכבת זרע ורחץ את בשרו במים דאורייתא הוא לתרומה וקדשים אתא הוא תיקן אפילו לדברי תורה:,עשרה דברים נאמרו בירושלים אין הבית חלוט בה ואינה מביאה עגלה ערופה ואינה נעשית עיר הנדחת,ואינה מטמאה בנגעים ואין מוציאין בה זיזין וגזוזטראות ואין עושין בה אשפתות ואין עושין בה כבשונות ואין עושין בה גנות ופרדסות חוץ מגנות וורדין שהיו מימות נביאים הראשונים ואין מגדלים בה תרנגולין ואין מלינין בה את המת,אין הבית חלוט בה דכתיב (ויקרא כה, ל) וקם הבית אשר לו חומה לצמיתות לקונה אותו לדורותיו וקסבר לא נתחלקה ירושלים לשבטים,ואינה מביאה עגלה ערופה דכתיב (דברים כא, א) כי ימצא חלל באדמה אשר ה' אלהיך נותן לך לרשתה וירושלים לא נתחלקה לשבטים,ואינה נעשית עיר הנדחת דכתיב (דברים יג, יג) עריך וירושלים לא נתחלקה לשבטים,ואינה מטמאה בנגעים דכתיב (ויקרא יד, לד) ונתתי נגע צרעת בבית ארץ אחוזתכם וירושלים לא נתחלקה לשבטים,ואין מוציאין בה זיזין וגזוזטראות מפני אהל הטומאה ומשום דלא ליתזקו עולי רגלים,ואין עושין בה אשפתות משום שקצים,ואין עושין בה כבשונות משום קוטרא,ואין עושין בה גנות ופרדסין משום סירחא,ואין מגדלין בה תרנגולין משום קדשים,ואין מלינין בה את המת גמרא:,אין מגדלין חזירים בכל מקום תנו רבנן כשצרו בית חשמונאי זה על זה היה הורקנוס מבפנים ואריסטובלוס מבחוץ ובכל יום היו משלשים להם בקופה דינרין והיו מעלין להם תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית אמר להם כל זמן שעוסקין בעבודה אין נמסרים בידכם למחר שילשלו דינרין בקופה והעלו להם חזיר כיון שהגיע לחצי החומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה,באותה שעה אמרו ארור האיש שיגדל חזירים וארור האדם שילמד את בנו חכמת יוונית ועל אותה שעה שנינו מעשה שבא עומר מגנות הצריפין ושתי הלחם מבקעת עין סוכר:,וחכמת יוונית מי אסירא והתניא אמר רבי בארץ ישראל | 82b. b And /b Ezra b came /b and added to the Torah’s minimal obligation. He b instituted /b the requirement of b combing /b the hair even when it is known that it is not knotted and contains no repulsive substance.,The Gemara discusses the next of Ezra’s ordices: b And that peddlers should circulate through /b all b the towns. /b This Gemara explains that this is b because /b peddlers supply b women’s cosmetics, /b and therefore Ezra instituted this practice b so that /b women b should not become unattractive to their husbands. /b ,The Gemara analyzes the last of the ten ordices: b And he instituted /b the requirement of b immersion for those who experienced a seminal emission. /b The Gemara asks: But this b is /b required b by Torah law, as it is written: “And if the flow of seed go out from a man, then he shall bathe /b all b his flesh in water” /b (Leviticus 15:16). The Gemara answers: b By Torah law /b immersion b is /b required only if one wishes to partake b of i teruma /i or sacrificial /b meat. Ezra b came /b and further b instituted /b that immersion is necessary b even for /b reciting or studying b matters of Torah. /b ,§ The mishna teaches that one may not raise chickens in Jerusalem. The Gemara cites a i baraita /i that contains a list of other i halakhot /i that are unique to Jerusalem. b Ten matters were stated with regard to Jerusalem: A house /b situated b in /b Jerusalem does b not /b become b irredeemable /b one year after its sale. Those who sell houses in other walled cities have the right to buy back their property for one year after the transaction. If they fail to do so, the house becomes the permanent possession of the buyer (see Leviticus 25:29–30). This i halakha /i does not apply to houses in Jerusalem. b And /b its Elders do b not bring a heifer whose neck is broken /b as required when a murder victim is found near a city and the murderer is unknown (see Deuteronomy 21:1–9); b and /b it b cannot become an idolatrous city /b (see Deuteronomy 13:13–19).,The i baraita /i continues its list: b And /b a house in Jerusalem b cannot become ritually impure /b with the impurity b of leprous sores; and one may not build out projections or balconies [ i gezuztraot /i ] /b from houses that are b in it; and one may not establish garbage dumps in /b Jerusalem; b and one may not build kilns in it; and one may not plant gardens and orchards [ i pardesot /i ] in it, except for /b the b rose gardens that were /b already there b from the times of the early prophets; and one may not raise chickens in it; and /b finally, b one may not leave a corpse overnight in /b Jerusalem.,The Gemara discusses these ten i halakhot /i pertaining to Jerusalem, one by one: b A house /b situated b in /b it does b not /b become b irredeemable /b one year after its sale. The reason is b that it is written: /b “And if it is not redeemed within the space of a full year, then b the house /b that is in the b walled /b city b shall be made sure in perpetuity to him who bought it, throughout his generations” /b (Leviticus 25:30). b And /b the i tanna /i who taught this i baraita /i b maintains /b that b Jerusalem was not apportioned to /b any single one of b the tribes /b of Israel; rather, it is considered common property. Since no one has ancestral ownership of any house in Jerusalem, its houses cannot be sold permanently.,The Gemara analyzes the next i halakha /i : b And /b its inhabitants do b not bring a heifer whose neck is broken. /b The reason is b that it is written: “If one is found slain in the land that the Lord your God gives you to possess it” /b (Deuteronomy 21:1). b And, /b again, the i tanna /i who taught this i baraita /i b maintains /b that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. Therefore, it is not included in the description: “The land that the Lord your God gives you to possess it.”,The i baraita /i states: b And /b it b cannot become an idolatrous city. /b The reason is b that it is written, /b in the introduction of the passage dealing with the i halakha /i of an idolatrous city: “If you shall hear tell concerning one of b your cities, /b which the Lord your God gives you to dwell there” (Deuteronomy 13:13). b And /b the i tanna /i who taught this i baraita /i maintains that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. It is therefore not included in the description “one of your cities, which the Lord your God gives you to dwell there.”,The i baraita /i further teaches: b And /b a house in Jerusalem does b not become ritually impure /b with the impurity b of leprous sores. /b The reason is b that it is written: “And I put the plague of leprosy in a house of the land of your possession” /b (Leviticus 14:34). b And /b the i tanna /i who taught this i baraita /i maintains that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. It is there-fore not included in the description “a house of the land of your possession.”,The Gemara discusses the next i halakha /i : b And one may not build out projections or balconies /b from houses that are b in /b Jerusalem. The Gemara provides two reasons for this prohibition. First, it is b due to /b the danger of contracting b ritual impurity /b by being in b the /b same b tent /b as a corpse, i.e., under the same roof, in which case the impurity spreads to all items under the roof. If even a small part of a corpse is under a balcony, everyone who passes under that balcony is rendered impure. Many people come to Jerusalem to sacrifice offerings, and they must maintain a state of ritual purity. The other reason is b so that those /b great crowds of b pilgrims not be injured /b by colliding with the projections.,The next i halakha /i pertaining to Jerusalem is: b And one may not establish garbage dumps in it. /b The Gemara explains that the reason is b due to /b the b repugt creatures /b that are attracted to such heaps and impart ritual impurity upon their death.,The i baraita /i states: b And one may not build kilns in /b Jerusalem. The reason is b due to the /b unsightly b smoke /b produced by kilns. The Sages sought to preserve the beauty of Jerusalem and the Temple.,The i baraita /i teaches: b And one may not plant gardens and orchards in it. /b This is b due to the odor /b emitted by these places, either from discarded weeds or from fertilizer.,The next i halakha /i on the list is: b And one may not raise chickens in /b Jerusalem. The Gemara explains that this is b due to the sacrificial /b meat that is consumed in Jerusalem. Since chickens peck in the garbage, they are likely to pick up items that impart ritual impurity and bring them into contact with the consecrated food, which may not be eaten in an impure state.,The Gemara discusses the last i halakha /i : b And one may not leave a corpse overnight in it. /b The Gemara notes that this prohibition is b a tradition; /b there is no known explanation for it.,§ The mishna teaches that b one may not raise pigs anywhere. The Sages taught /b in a i baraita /i the background for this i halakha /i : b When /b the members of b the house of Hasmonean /b monarchy b were at war with each other, Hyrcanus, /b one of the parties to this war, b was inside /b the besieged Jerusalem, b while /b his brother b Aristobulus, /b the other contender to the throne, was b on the outside. And every day /b the people inside b would lower down money in a box /b from the Temple walls, to purchase sheep to sacrifice, b and /b those on other side b would /b take the money and b send up /b sheep b to them /b over the wall for the b daily offerings. /b , b There was a certain elder there who was familiar with Greek wisdom, /b and b he said /b to those besieging Jerusalem: b As long as they occupy themselves with the /b Temple b service, they will not be delivered into your hands. The next day they lowered down money in a box /b as usual, b but /b this time b they sent up to them a pig. When the pig reached to the midpoint of the /b Temple b wall it stuck its hooves into the wall, and Eretz Yisrael quaked /b over an area of b four hundred parasangs by four hundred parasangs. /b , b At that time /b the Sages b said: Cursed be the man who raises pigs, and cursed be the man who teaches his son Greek wisdom. And /b it was b concerning that time /b of siege that b we learned /b in a mishna: There was b an incident /b in which the barley for the b i omer /i offering came from the gardens of Tzerifin, /b far from Jerusalem, b and /b the wheat for b the two loaves /b of i Shavuot /i was brought b from the valley of Ein Sokher. /b Barley and wheat could not be brought from any nearer because the besiegers had destroyed all the produce around Jerusalem. This concludes the i baraita /i .,The Gemara asks a question with regard to this i baraita /i : b And is /b it really b prohibited /b to study b Greek wisdom? But isn’t it taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b said: In Eretz Yisrael, /b |
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| 348. Nag Hammadi, The Book of Thomas The Contender, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 58 |
349. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality Found in books: Putthoff (2016) 66| 97b. ובעונותינו שרבו יצאו מהם מה שיצאו,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא אין העולם פחות משמונים וחמשה יובלות וביובל האחרון בן דוד בא אמר ליה בתחילתו או בסופו אמר ליה איני יודע כלה או אינו כלה אמר ליה איני יודע רב אשי אמר הכי א"ל עד הכא לא תיסתכי ליה מכאן ואילך איסתכי ליה,שלח ליה רב חנן בר תחליפא לרב יוסף מצאתי אדם אחד ובידו מגילה אחת כתובה אשורית ולשון קדש אמרתי לו זו מניין לך אמר לי לחיילות של רומי נשכרתי ובין גינזי רומי מצאתיה וכתוב בה לאחר ד' אלפים ומאתים ותשעים ואחד שנה לבריאתו של עולם העולם יתום מהן מלחמות תנינים מהן מלחמות גוג ומגוג ושאר ימות המשיח ואין הקב"ה מחדש את עולמו אלא לאחר שבעת אלפים שנה רב אחא בריה דרבא אמר לאחר חמשת אלפים שנה איתמר,תניא רבי נתן אומר מקרא זה נוקב ויורד עד תהום (חבקוק ב, ג) כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בא יבא לא יאחר,לא כרבותינו שהיו דורשין (דניאל ז, כה) עד עידן עידנין ופלג עידן,ולא כר' שמלאי שהיה דורש (תהלים פ, ו) האכלתם לחם דמעה ותשקמו בדמעות שליש,ולא כרבי עקיבא שהיה דורש (חגי ב, ו) עוד אחת מעט היא ואני מרעיש את השמים ואת הארץ,אלא מלכות ראשון שבעים שנה מלכות שניה חמשים ושתים ומלכות בן כוזיבא שתי שנים ומחצה,מאי ויפח לקץ ולא יכזב א"ר שמואל בר נחמני אמר ר' יונתן תיפח עצמן של מחשבי קיצין שהיו אומרים כיון שהגיע את הקץ ולא בא שוב אינו בא אלא חכה לו שנאמר אם יתמהמה חכה לו שמא תאמר אנו מחכין והוא אינו מחכה ת"ל (ישעיהו ל, יח) לכן יחכה ה' לחננכם ולכן ירום לרחמכם,וכי מאחר שאנו מחכים והוא מחכה מי מעכב מדת הדין מעכבת וכי מאחר שמדת הדין מעכבת אנו למה מחכין לקבל שכר שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו,אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל דרא שנאמר אשרי כל חוכי לו לו בגימטריא תלתין ושיתא הוו איני והאמר רבא דרא דקמי קודשא בריך הוא תמני סרי אלפי [פרסא] הואי שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף לא קשיא הא דמסתכלי באיספקלריא המאירה הא דמסתכלי באיספקלריא שאינה מאירה,ומי נפישי כולי האי והאמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הם אני ובני מהם אם מאה הם אני ובני מהם אם שנים הם אני ובני הם,לא קשיא הא דעיילי בבר הא דעיילי בלא בר,אמר רב כלו כל הקיצין ואין הדבר תלוי אלא בתשובה ומעשים טובים ושמואל אמר דיו לאבל שיעמוד באבלו כתנאי ר' אליעזר אומר אם ישראל עושין תשובה נגאלין ואם לאו אין נגאלין אמר ליה רבי יהושע אם אין עושין תשובה אין נגאלין אלא הקב"ה מעמיד להן מלך שגזרותיו קשות כהמן וישראל עושין תשובה ומחזירן למוטב,תניא אידך ר' אליעזר אומר אם ישראל עושין תשובה נגאלין שנאמר (ירמיהו ג, יד) שובו בנים שובבים ארפא משובותיכם אמר לו רבי יהושע והלא כבר נאמר (ישעיהו נב, ג) חנם נמכרתם ולא בכסף תגאלו חנם נמכרתם בעבודת כוכבים ולא בכסף תגאלו לא בתשובה ומעשים טובים,אמר לו רבי אליעזר לר' יהושע והלא כבר נאמר (מלאכי ג, ז) שובו אלי ואשובה אליכם אמר ליה רבי יהושע והלא כבר נאמר (ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה והבאתי אתכם ציון,אמר לו ר' אליעזר והלא כבר נאמר (ישעיהו ל, טו) בשובה ונחת תושעון אמר לו ר' יהושע לרבי אליעזר והלא כבר נאמר (ישעיהו מט, ז) כה אמר ה' גואל ישראל וקדושו לבזה נפש למתעב גוי לעבד מושלים | 97b. That is the course that history was to take, b but due to our sins that /b time frame b increased. /b The Messiah did not come after four thousand years passed, and furthermore, the years b that elapsed since /b then, which were to have been the messianic era, b have elapsed. /b , b Elijah /b the prophet b said to Rav Yehuda, brother of Rav Sala Ḥasida: The world will /b exist b no fewer than eighty-five Jubilee /b cycles, or 4,250 years. b And during the final Jubilee, the son of David /b will b come. /b Rav Yehuda b said to /b Elijah: Will the Messiah come b during the beginning of /b the Jubilee b or during its end? /b Elijah b said to /b Rav Yehuda: b I do not know. /b Rav Yehuda asked: Will this last Jubilee cycle b end /b before the Messiah comes b or /b will it b not /b yet b end /b before his coming? Elijah b said to him: I do not know. Rav Ashi says: This /b is what b Elijah said to him: Until that time do not anticipate his /b coming; b from this /b point b forward anticipate his /b coming. Elijah did not inform Rav Yehuda of the date of the coming of the Messiah., b Rav Ḥa bar Taḥlifa sent /b a message b to Rav Yosef: I found one man, and in his hand /b there was b one scroll written /b in b i Ashurit /i /b script b and /b in b the sacred tongue, /b Hebrew. b I said to him: From where /b did b this /b scroll come b into your /b possession? b He said to me: I was hired to /b serve in b the Roman army and I found /b the scroll b among the Roman archives. /b It was clear that the scroll was written by Jews, not Romans. b And it is written in /b the scroll: b After 4,291 years /b have elapsed b from the creation of the world, the world will end; during /b those years there will be b the wars of the sea monsters /b between the leviathan and the animals, and b among /b those years there will be b the wars of Gog and Magog and the remaining /b years of the b messianic period. /b Then the world will be destroyed. b And the Holy One, Blessed be He, will renew His world only after /b the passage of b seven thousand years. Rav Aḥa, son of Rava, says /b that b it was stated: After /b the passage of b five thousand years. /b ,§ b It is taught /b in a i baraita /i that b Rabbi Natan says: This verse penetrates and descends until the depths; /b just as the depths are unfathomable, so too, the period depicted in the following verse is unquantifiable. b “For the vision is yet for the appointed time; and it declares of the end, and does not lie; though it tarry, wait for it, because it will surely come; it will not delay” /b (Habakkuk 2:3).,The Messiah will come b not in accordance with /b the opinion of b our Rabbis, who would interpret /b the verse: b “For a period and periods and a half period” /b (Daniel 7:25), to mean that the duration of the ultimate exile will be three and a half times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Simlai, who would interpret /b the verse: b “You have fed them with the bread of tears and have given them tears to drink in great measure [ i shalish /i ]” /b (Psalms 80:6), to mean that the duration of the ultimate exile will be three times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Akiva, who would interpret /b the verse: b “Yet once, it is a little while, and I will shake the heavens and the earth” /b (Haggai 2:6), to mean that the redemption would transpire soon after the destruction of the Temple., b Rather, the first, /b great, Hasmonean b monarchy /b ruled b seventy years. The second kingdom, /b of Herod and his descendants, ruled b fifty-two /b years, b and /b the duration of b the monarchy of bar Koziva, /b or bar Kokheva, was b two and a half years. /b The duration of the exile that follows is unknown.,The Gemara asks: b What /b is the meaning of the phrase b “And it declares [ i veyafe’aḥ /i ] of the end, and does not lie”? Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: May those who calculate the end of days be cursed [ i tippaḥ /i ], as they would say once the end /b of days that they calculated b arrived and /b the Messiah b did not come, /b that b he will no longer come /b at all. b Rather, /b the proper behavior is to continue to b wait for his /b coming, b as it is stated: “Though it tarry, wait for it.” Lest you say we are /b expectantly b awaiting /b the end of days b and /b the Holy One, Blessed be He, b is not awaiting /b the end of days and does not want to redeem His people, b the verse states: “And therefore will the Lord wait, to be gracious to you; and therefore will He be exalted, to have mercy upon you; /b for the Lord is a God of judgment; happy are all they who wait for Him” (Isaiah 30:18).,And seemingly, b since we are awaiting /b the end of days b and /b the Holy One, Blessed be He, b is /b also b awaiting /b the end of days, b who is preventing /b the coming of the Messiah? It is b the /b divine b attribute of judgment /b that b prevents /b his coming, as it is written: “For the Lord is a God of judgment,” and we are not worthy. b And since the attribute of judgment prevents /b the coming of the Messiah and we are not worthy of redemption, b why do we await /b his coming daily? We do so in order b to receive a reward /b for awaiting his coming, b as it is stated: “Happy are all they who wait for Him.” /b ,Apropos that verse, b Abaye said: The world /b has b no fewer than thirty-six righteous /b people b in each generation who greet the Divine Presence, as it is stated: “Happy are all they who wait for Him [ i lo /i ]” /b (Isaiah 30:18). b The numerical value of i lo /i , /b spelled i lamed vav /i , b is thirty-six. /b The Gemara asks: b Is that so? But doesn’t Rava say: The row /b of the righteous b before the Holy One, Blessed be He, /b extends b eighteen thousand parasangs, as it is stated /b with regard to the city of God at the end of days: b “It shall be eighteen thousand reeds round about, /b and the name of the city from that day shall be: The Lord is there” (Ezekiel 48:35)? The Gemara answers: It is b not difficult; this /b statement of Abaye refers to the thirty-six righteous people b who view /b the Divine Presence b through a luminous crystal [ i be’ispaklarya /i ], /b and b that /b statement of Rava refers to the multitudes b who view /b the Divine Presence b through a crystal that is not luminous. /b ,The Gemara asks: b And are /b those who view the Divine Presence through a crystal that is luminous b so numerous? But doesn’t Ḥizkiyya say /b that b Rabbi Yirmeya says in the name of Rabbi Shimon bar Yoḥai: I have seen members /b of the group b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; /b and b if they /b number b two, I and my son are they. /b Apparently, it is conceivable that there are no more than two who view the Divine Presence through a luminous crystal.,The Gemara answers: It is b not difficult. This /b statement of Abaye is referring to those b who /b may b enter /b to view the Divine Presence only b by /b requesting and being granted b permission [ i bar /i ] /b from the angels. b That /b statement of Rabbi Shimon ben Yoḥai is referring to the select few b who /b may b enter /b to view the Divine Presence even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times.,§ b Rav says: All the ends /b of days that were calculated b passed, and the matter depends only upon repentance and good deeds. /b When the Jewish people repent, they will be redeemed. b And Shmuel says: It is sufficient for the mourner to endure in his mourning /b to bring about the coming of the Messiah. Even without repentance, they will be worthy of redemption due to the suffering they endured during the exile. The Gemara notes: This dispute is b parallel to /b a dispute between b i tanna’im /i : Rabbi Eliezer says: If the Jewish people repent they are redeemed, and if not they are not redeemed. Rabbi Yehoshua said to him: If they do not repent, will they not be redeemed /b at all? b Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as /b those issued by b Haman, and the Jewish people /b will have no choice but to b repent, and /b this will b restore them to /b the b right /b path., b It is taught /b in b another /b i baraita /i that b Rabbi Eliezer says: If the Jewish people repent they are redeemed, as it is stated: “Return, wayward children, I will heal your iniquities” /b (Jeremiah 3:22). b Rabbi Yehoshua said to him: But isn’t it already stated: /b “So says the Lord: b You were sold for naught, and without money you shall be redeemed” /b (Isaiah 52:3)? Rabbi Yehoshua explains: b “You were sold for naught” /b means you were sold b for idol worship, /b which is a sin with no basis. b “And without money you shall be redeemed” /b means you will be redeemed b not through repentance and good deeds, /b but through the will of God., b Rabbi Eliezer said to Rabbi Yehoshua: But isn’t it already stated: “Return to me and I will return to you” /b (Malachi 3:7)? b Rabbi Yehoshua said to him: But isn’t it already stated: “For I have taken you to Myself; and I will take you one from a city and two from a family, and I will bring you to Zion” /b (Jeremiah 3:14), unconditionally?, b Rabbi Eliezer said to him: But isn’t it already stated: “In ease [ i beshuva /i ] and rest shall you be saved” /b (Isaiah 30:15), indicating that redemption is dependent upon repentance [ i teshuva /i ]? b Rabbi Yehoshua said to Rabbi Eliezer: But isn’t it already stated: “So says the Lord, Redeemer of Israel, his Holy One, to him who is despised of man, to him who is abhorred of the nation, to a servant of rulers: /b |
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| 350. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), 55.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 351. Nag Hammadi, The Gospel of The Egyptians, 40.12-41.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Novenson (2020) 253 |
| 352. Nag Hammadi, The Gospel of Thomas, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012) 138 |
| 353. Nag Hammadi, The Gospel of Truth, 19.17-19.33, 36.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality •humanity, immortality Found in books: Graham (2022) 58; Novenson (2020) 253 |
| 354. Nag Hammadi, The Hypostasis of The Archons, 91.9-91.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 53 |
355. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22 | 64b. b as Rabbi Yishmael states only there, /b in the mishna, that three i se’a /i of barley are reaped on Shabbat, b as /b in that case b when /b one b limits /b the amount available b for eating, /b he likewise b limits /b the amount of b reaping. But here, when /b one b limits /b the amount b of eating /b by bringing the two figs, he also b increases /b the amount of b reaping. /b Therefore is it b certain /b that b we bring /b the ill person the b three /b figs attached by a single stem., strong MISHNA: /strong b The mitzva of the i omer /i is to bring /b the barley reaped for the meal offering b from /b fields b proximate /b to Jerusalem. If the barley b did not ripen /b in b the /b fields b proximate to Jerusalem, one brings it from any place /b in Eretz Yisrael. There was b an incident where the i omer /i came from Gaggot Tzerifin and /b the wheat for b the two loaves /b on i Shavuot /i came b from the valley of Ein Sokher. /b , strong GEMARA: /strong The Gemara asks: b What is the reason /b that the barley reaped for the i omer /i meal offering should ideally be brought from fields proximate to Jerusalem? The Gemara answers: b If you wish, say /b that it is b because /b the verse states: “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire, even groats of the b fresh ear [ i karmel /i ]” /b (Leviticus 2:14). This indicates that the grain should be soft and fresh. Consequently it should be brought from close by, not from a place where it might become stale and hardened during a long journey., b And if you wish, say /b instead that the reason is b due to /b the principle that b one does not postpone /b performance of b the mitzvot. /b When presented with the opportunity to perform a mitzva, one should perform it immediately. Therefore, the barley for the mitzva of the i omer /i meal offering in the Temple should be brought from the first crop encountered outside of Jerusalem.,§ The mishna teaches: There was b an incident where the i omer /i came from Gaggot Tzerifin /b and the two loaves on i Shavuot /i came from the valley of Ein Sokher. b The Sages taught /b a i baraita /i that provides the background of this event: b When the kings of the Hasmonean monarchy besieged each other /b in their civil war, b Hyrcanus was outside of /b Jerusalem, besieging it, b and Aristoblus was inside. On each and every day they would lower dinars in a box /b from inside the city, b and /b those on the outside b would send up /b animals for them to bring the b daily offerings /b in the Temple., b A certain elderly man was there, /b in Jerusalem, b who was familiar with Greek wisdom. He communicated to /b those on the outside b by /b using words understood only by those proficient in b Greek wisdom. The elderly man said to them: As long as they are engaged with the /b Temple b service, they will not be delivered into your hands. /b Upon hearing this, b on the following day, /b when b they lowered dinars in a box, they sent up a pig to them. Once /b the pig b reached halfway /b up the b wall, it inserted its hooves /b into the wall and b Eretz Yisrael shuddered four hundred parasangs by four hundred parasangs. /b ,When the Sages saw this, b they said /b at b that time: Cursed is he who raises pigs, and cursed is he who teaches his son Greek wisdom. And /b it is b with regard to that time /b of civil war, in which the land was destroyed, that b we learned: An incident /b occurred b in which the i omer /i , /b the measure of barley brought as a communal offering on the sixteenth of Nisan, b came from Gaggot Tzerifim, and the two loaves /b offered on i Shavuot /i came b from the valley of Ein Sokher. /b Since no fresh barley grain was found in the fields immediately surrounding Jerusalem, it had to be brought from these outlying areas.,§ The Gemara relates another tradition with regard to that occasion when the i omer /i came from Gaggot Tzerifin and the two loaves from the valley of Ein Sokher: b When it came /b time to bring the b i omer /i /b meal offering, b they did not know from where /b they could b bring /b the b i omer /i /b grain, as all the surrounding fields were looted and ruined. The court publicly b proclaimed /b their difficulty. b A certain deaf-mute [ i ḥersha /i ] came /b forward and b stretched out one hand toward a roof, /b i gag /i in Hebrew, b and one hand toward a hut [ i atzerifa /i ]. Mordekhai said to /b the Sages: b Is there a place that is called Gaggot Tzerifin or Tzerifin Gaggot? They checked and found /b that there was such a place, and it contained fields of barley from which they were able to bring the i omer /i meal offering.,A similar incident occurred b when they needed to bring the two loaves, /b and b they did not know from where to bring /b the grain. Again the court publicly b proclaimed /b their difficulty, and b a certain deaf-mute came /b forward and b stretched out /b one b hand toward his eye [ i a’eineih /i ] and one hand toward a door latch [ i assikhera /i ]. Mordekhai said to /b the Sages: b And is there a place that is called: Ein Sokher, or Sokher Ayin? They checked and found /b that there was such a place, and it contained fields of wheat from which they were able to bring the two loaves.,The Gemara relates another story that demonstrates Mordekhai’s wisdom: Once, b a certain three women brought three nests /b for their obligatory offerings of pairs of pigeons or doves (see Leviticus 15:29). b One /b of them b said: /b This offering is b for my i ziva /i ; and one said: /b This if b for my i yamma /i ; and /b the last b one said: /b This is b for my i ona /i . /b ,The Sages b understood from /b the first woman’s statement: b For my i ziva /i , /b that she had experienced a discharge of uterine blood when not expecting her menstrual period, which would give her the status of b an actual i zava /i . /b From the second woman’s statement: b For my i yamma /i , /b they understood: b My actual i yamma /i , /b i.e., she was also a i ziva /i , as i yam /i can mean: Sea, or a flow of blood. From the third woman’s statement: b For my i ona /i , /b they came to the conclusion that she needed to bring a sacrifice b for her time [ i ona /i ] /b of completing her purification process from being a i zava /i . Accordingly, they understood b that all /b these women were obligated to bring b one sin offering and one burnt offering. /b , b Mordekhai said to /b the other Sages: b Perhaps /b the first woman b was endangered /b in the course b of /b her menstrual b flow [ i zov /i ]. /b Similarly, b perhaps /b the second woman b was endangered at sea [ i yam /i ]. /b Finally, b perhaps /b the third woman b was endangered through her eye [ i ayin /i ], /b as i ayin /i is phonetically similar to i ona /i . According to these explanations, each woman sought to bring a voluntary offering to give thanks to God for being saved from danger. If so, the appropriate offering in each case is not a sin offering, b as they are all burnt offerings. /b It b was checked and /b they b found /b that Mordekhai’s interpretation was in fact correct. |
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| 356. Nag Hammadi, The Paraphrase of Shem, 36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •humanity, immortality Found in books: Graham (2022) 78 |
| 357. Nag Hammadi, On The Origin of The World, 110.7, 110.8, 110.9, 110.10, 110.11, 110.12, 110.13, 110.14, 110.15, 110.16, 110.17, 110.18, 120.29, 120.30, 120.31, 120.32, 120.33, 125.32-126.35, 127.7, 127.8, 127.9, 127.10, 127.11, 127.12, 127.13, 127.14, 127.15, 127.16, 127.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 253 |
| 358. Nag Hammadi, Apocalypse of Peter, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016) 205 |
359. Eusebius of Caesarea, Ecclesiastical History, 3.26.2, 4.2311 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of •immortality Found in books: Ramelli (2013) 314; Vinzent (2013) 66 | 3.26.2. For he said that he was himself the Saviour, who had been sent down from invisible aeons for the salvation of men; and he taught that no one could gain the mastery over the world-creating angels themselves unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal. These facts can be easily learned from the works of Irenaeus. |
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| 360. Origen, Commentary On Romans, 4.11.4, 5.1.21, 5.3.3, 5.4, 5.9.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 184 |
| 361. Asclepiades Cyprius, Fragments, 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality Found in books: Kirichenko (2022) 193 |
| 362. Plotinus, Enneads, 1.4, 1.9, 1.9.15-1.9.19, 2.3, 2.9, 3.4-3.5, 3.6.1-3.6.5, 4.8.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •immortality •soul, immortality of Found in books: Corrigan and Rasimus (2013) 316, 487, 508, 516; Frede and Laks (2001) 9; Harte (2017) |
