| 1. Hebrew Bible, Psalms, a b c d\n0 90.14 90.14 90 14\n1 5.11 5.11 5 11\n2 91.14 91.14 91 14\n3 118.32 118.32 118 32\n4 68.37 68.37 68 37\n5 119.32 119.32 119 32\n6 5.12 5.12 5 12\n7 69.36 69.36 69 36\n8 115.4 115.4 115 4\n9 135.15 135.15 135 15\n10 115.3 115.3 115 3\n11 41 41 41 None\n12 "37.9" "37.9" "37 9" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 735 |
| 2. Hebrew Bible, Proverbs, a b c d\n0 "3.34" "3.34" "3 34" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, of the holy spirit Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 185 |
3. Hebrew Bible, Numbers, 25.2-25.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199| 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ | 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. |
|
4. Hebrew Bible, Leviticus, 25.2-25.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199| 25.2. וְכִי תֹאמְרוּ מַה־נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת־תְּבוּאָתֵנוּ׃ 25.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָה׃ 25.3. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ׃ 25.3. וְאִם לֹא־יִגָּאֵל עַד־מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר־בָּעִיר אֲשֶׁר־לא [לוֹ] חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל׃ | 25.2. Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. 25.3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. |
|
5. Hebrew Bible, Deuteronomy, 5.1-5.21, 6.4-6.5, 10.12, 11.1, 11.22, 30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, of brothers •love, of the world •love, brotherly, martyrdom as expression of Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 233; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198, 199; Stuckenbruck, 1 Enoch 91-108 (2007) 721| 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 10.12. וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 11.1. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ וְשָׁמַרְתָּ מִשְׁמַרְתּוֹ וְחֻקֹּתָיו וּמִשְׁפָּטָיו וּמִצְוֺתָיו כָּל־הַיָּמִים׃ 11.1. כִּי הָאָרֶץ אֲשֶׁר אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ לֹא כְאֶרֶץ מִצְרַיִם הִוא אֲשֶׁר יְצָאתֶם מִשָּׁם אֲשֶׁר תִּזְרַע אֶת־זַרְעֲךָ וְהִשְׁקִיתָ בְרַגְלְךָ כְּגַן הַיָּרָק׃ 11.22. כִּי אִם־שָׁמֹר תִּשְׁמְרוּן אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשֹׂתָהּ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם לָלֶכֶת בְּכָל־דְּרָכָיו וּלְדָבְקָה־בוֹ׃ 30.16. אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ | 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them. 5.2. The LORD our God made a covet with us in Horeb. 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day. 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire— 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: . 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 5.7. Thou shalt have no other gods before Me. 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee. 5.13. Six days shalt thou labour, and do all thy work; 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day. 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee. 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour. 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s. 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me. 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders; 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 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. 10.12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul; 11.1. Therefore thou shalt love the LORD thy God, and keep His charge, and His statutes, and His ordices, and His commandments, alway. 11.22. For if ye shall diligently keep all this commandment which I command you, to do it, to love the LORD your God, to walk in all His ways, and to cleave unto Him, 30.16. in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it. |
|
6. Hebrew Bible, Genesis, 3.7, 3.13, 12.10-12.20, 17.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •bible, love poetry of the •maternal love, virginity of mother •the body, love of Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 109; Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 241, 246, 248; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 130| 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 17.15. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃ | 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. 3.13. And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. 17.15. And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. |
|
7. Hebrew Bible, Exodus, 20.1-20.17, 32.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, of brothers •love, brotherly, martyrdom as expression of Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 233; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199| 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ | 20.1. And God spoke all these words, saying: 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 20.3. Thou shalt have no other gods before Me. 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 20.8. Remember the sabbath day, to keep it holy. 20.9. Six days shalt thou labour, and do all thy work; 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it. 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee. 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off. 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’ 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’ |
|
8. Hebrew Bible, Hosea, 2.8, 8.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, of the world Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721| 8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ | 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. |
|
9. Hebrew Bible, Jeremiah, 10.1-10.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •love, of the world Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721| 10.1. וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ׃ 10.1. שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל׃ 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ | 10.1. Hear ye the word which the LORD speaketh unto you, O house of Israel; 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them. 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe. 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not. 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good. 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might. 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee. 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock; 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men. 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation. 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’ 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding; 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries; 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them. 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish. 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. |
|
10. Homer, Odyssey, 4.791-4.793, 18.206-18.213 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philoxenia (gr. “love of the foreign”) Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 382| 18.206. ὣς φαμένη κατέβαινʼ ὑπερώϊα σιγαλόεντα, 18.207. οὐκ οἴη· ἅμα τῇ γε καὶ ἀμφίπολοι δύʼ ἕποντο. 18.208. ἡ δʼ ὅτε δὴ μνηστῆρας ἀφίκετο δῖα γυναικῶν, 18.209. στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο, 18.210. ἄντα παρειάων σχομένη λιπαρὰ κρήδεμνα· 18.211. ἀμφίπολος δʼ ἄρα οἱ κεδνὴ ἑκάτερθε παρέστη. 18.212. τῶν δʼ αὐτοῦ λύτο γούνατʼ, ἔρῳ δʼ ἄρα θυμὸν ἔθελχθεν, 18.213. πάντες δʼ ἠρήσαντο παραὶ λεχέεσσι κλιθῆναι. | 18.210. holding a shiny veil against her cheeks, and a devoted handmaid stood on either side. Their knees were undone right where they were, and their hearts enchanted with love, and all prayed to lie in bed beside her. She spoke in turn to Telemachus, her beloved son: |
|
| 11. Septuagint, Isaiah, 49.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •lack, in the explanation of acquisitive love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 73 |
12. Hebrew Bible, Isaiah, 2.7-2.8, 28.9-28.11, 53.12, 56.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •love, of the world •love, brotherly, martyrdom as expression of •love, brotherly, god of •love, brotherly, of ones enemies •love, of the divine name Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136, 197; Stuckenbruck, 1 Enoch 91-108 (2007) 721, 735| 2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 28.9. אֶת־מִי יוֹרֶה דֵעָה וְאֶת־מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם׃ 28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ | 2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made. 28.9. Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, Them that are drawn from the breasts? 28.10. For it is precept by precept, precept by precept, Line by line, line by line; Here a little, there a little. 28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people; 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors. 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet: |
|
13. Hebrew Bible, Ezekiel, 16.26, 23.19-23.21 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246| 16.26. וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃ 23.19. וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃ 23.21. וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃ | 16.26. Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me. 23.19. Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt. 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. 23.21. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth. |
|
| 14. Pindar, Pythian Odes, 4.213 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •benefits, not an issue in the explanation of love •lack, in the explanation of acquisitive love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71 |
| 15. Diogenes Sinopensis, Letters, 34.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •love of the enemy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 202 |
16. Euripides, Hippolytus, 525-527, 529-534, 528 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71| 528. μή μοί ποτε σὺν κακῷ φανείης | 528. O Love, Love, that from the eyes diffusest soft desire, bringing on the souls of those, whom thou dost camp against, sweet grace, O never in evil mood appear to me, nor out of time and tune approach! |
|
| 17. Plato, Alcibiades Ii, 131a2-3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •love of the body (φιλοσωματία) Found in books: Schibli, Hierocles of Alexandria (2002) 245 |
| 18. Plato, Euthyphro, 12d-14b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god, the love of •lack, in the explanation of acquisitive love •lack, in the explanation of generous love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 10 |
| 19. Plato, Laws, 633c, 633d, 644d, 644e, 700a, 700b, 731e, 795a, 795b, 795c, 795d, 795e, 803c, 653c-673a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 318 |
20. Euripides, Helen, 548 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •benefits, not an issue in the explanation of love •lack, in the explanation of acquisitive love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71| 548. μεῖνον: τί φεύγεις; ὡς δέμας δείξασα σὸν | 548. You there! the one trying with fearful effort to reach the base of the tomb and the pillars of burnt sacrifice, stay where you are. Why do you flee? I am amazed and speechless at the sight of your body. Helen |
|
21. Plato, Theaetetus, 176b, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 141| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
|
22. Plato, Phaedo, 83b, 68b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246| 68b. ἀξίως λόγου ἢ ἐν Ἅιδου, ἀγανακτήσει τε ἀποθνῄσκων καὶ οὐχ ἅσμενος εἶσιν αὐτόσε; οἴεσθαί γε χρή, ἐὰν τῷ ὄντι γε ᾖ, ὦ ἑταῖρε, φιλόσοφος: σφόδρα γὰρ αὐτῷ ταῦτα δόξει, μηδαμοῦ ἄλλοθι καθαρῶς ἐντεύξεσθαι φρονήσει ἀλλ’ ἢ ἐκεῖ. εἰ δὲ τοῦτο οὕτως ἔχει, ὅπερ ἄρτι ἔλεγον, οὐ πολλὴ ἂν ἀλογία εἴη εἰ φοβοῖτο τὸν θάνατον ὁ τοιοῦτος; πολλὴ μέντοι νὴ Δία, ἦ δ’ ὅς. οὐκοῦν ἱκανόν σοι τεκμήριον, ἔφη, τοῦτο ἀνδρός, ὃν ἂν ἴδῃς ἀγανακτοῦντα μέλλοντα ἀποθανεῖσθαι, ὅτι οὐκ ἄρ᾽ | 68b. than in the other world grieve when he dies and not be glad to go there? We cannot think that, my friend, if he is really a philosopher; for he will confidently believe that he will find pure wisdom nowhere else than in the other world. And if this is so, would it not be very foolish for such a man to fear death? Very foolish, certainly, said he. Then is it not, said Socrates, a sufficient indication, when you see a man troubled because he is going to die, that he was not a lover of wisdom but a lover of the body? |
|
| 23. Plato, Phaedrus, 227C, 230E-234C, 237B-242A, 244a, 244b, 244c, 244d, 244e, 250E-251B, 256A-257B, 256A-E, 247D 4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 24. Plato, Republic, 615A 3, 558D -559C, 460A, 457B-471E, 460B-C, 461E-465D, 461B-C, 4.443e, 4.441e, 4.441a-d, 10.613b, 4.436a-439e, 3.397a-400e, 4.444b-e, 4.444d-e, 4.439e-440a, 4.439a-d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 25. Plato, Symposium, 199d, 201e8-10, 202a2-10, 204b 1-2, 204c1-6, 204d-206a, 204d7, 205a1, 205a1-3, 206a, 206a11, 206b-2123, 206e8-207a2, 208b5-6, 209a, 209b, 209c, 21 1d 1-3, 210a1-2, 210a4-8, 210e3-211b7, 180C (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 280 |
| 26. Euripides, Medea, 53o (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •benefits, not an issue in the explanation of love •lack, in the explanation of acquisitive love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71 |
27. Xenophon, Symposium, 8.9-8.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan •love, 2 kinds of erotic love in socrates, plato, theophrastus, alcinous, later stoics •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 278 | 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity. 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity. 8.10. One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip. 8.10. One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip. 8.11. I infer this from the noble nature of the one you love and because I see that you include his father in your meetings with him. For the virtuous lover does not make any of these matters a secret from the father of his beloved. 8.11. I infer this from the noble nature of the one you love and because I see that you include his father in your meetings with him. For the virtuous lover does not make any of these matters a secret from the father of his beloved. 8.12. Marry, quoth Hermogenes, you arouse my admiration in numerous ways, Socrates , but now more than ever, because in the very act of flattering Callias you are in fact educating him to conform to the ideal. True, he replied; and to add to his pleasure, I wish to bear testimony to him that spiritual love is far superior to carnal. 8.12. Marry, quoth Hermogenes, you arouse my admiration in numerous ways, Socrates, but now more than ever, because in the very act of flattering Callias you are in fact educating him to conform to the ideal. True, he replied; and to add to his pleasure, I wish to bear testimony to him that spiritual love is far superior to carnal. |
|
| 28. Democritus, Fragments, fr.73 DK, fr.235 DK, fr.277 DK, frags.257-9 DK (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 278 |
| 29. Plato, Timaeus, 27c, 27d, 27e, 28a, 28b, 69d, 69e, 77b, 77c, 89e, 90c, 90d, 28c-29a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 109 |
| 30. Plato, Lysis, 210d, 215ab, 222ab (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 59 |
31. Euripides, Iphigenia At Aulis, 548 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •benefits, not an issue in the explanation of love •lack, in the explanation of acquisitive love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71 | 548. in Aphrodite’s gift of marriage and enjoying calm and rest from frenzied passions, where the Love-god, golden-haired, stretches his charmed bow with twin arrows, |
|
| 32. Aristotle, Eudemian Ethics, 2.8, 2.9, 2.10, 1223b, 1225a37, 1225b10, 1225b8, 1225b9, 1226b30, 1226b31, 1226b32 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 327 |
| 33. Aristotle, Politics, 7.16, 1335b36, 1339a-1342b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 277 |
| 34. Aristotle, Nicomachean Ethics, 2.6, 3.1, 3.5, 3.10, 5.8, 9.8, 1107a10, 1107a11, 1107a12, 1107a13, 1107a14, 1107a15, 1107a8, 1107a9, 1111b10, 1111b11, 1111b6, 1111b7, 1111b8, 1111b9, 1113b19, 1113b20, 1113b21, 1113b22, 1113b23, 1114a18, 1114a19, 1118b8, 1135a24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 81; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208, 283, 327 |
35. Anon., 1 Enoch, 90.6, 97.7-97.10, 98.2, 99.7, 108.1, 108.5-108.15, 108.114, 108.124 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •love, of the divine name •love, of the world Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721, 729, 730, 735 | 90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see, 97.7. Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you. 97.8. Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired. 97.9. And now let us do what we purposed: For we have gathered silver, 98.2. For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, 108.5. mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: ' What is this shining thing for it is not a heaven but only the flame of a blazing" 108.6. fire, and the voice of weeping and crying and lamentation and strong pain.' And he said unto me: ' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.8. by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.12. with such honour as their faithfulness deserved. And I will bring forth in shining light those who" 108.13. have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were, 108.15. born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.' |
|
| 36. Democritus Ephesius, Fragments, fr.73 DK, fr.235 DK, fr.277 DK, frags.257-9 DK (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 278 |
| 37. Septuagint, Wisdom of Solomon, a b c d\n0 "2.25" "2.25" "2 25" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, of the holy spirit Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285 |
| 38. Dead Sea Scrolls, Epistle of Jeremiah, 11, 30, 4, 57 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721 |
39. Cicero, Tusculan Disputations, 3.20, 4.56, 4.18, 4.16, 4.61, 3.61, 3.68, 3.70, 3.77, 3.78, 3.7, 4.10, 4.39, 4.41, 4.42, 4.57, 4.72(SVF 3.652), 4.12-13(SVF 3.438), 4.14, 4.13, 4.12, 4.25, 4.11, 3.25, 3.24, 4.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389| 3.20. Etenim si sapiens in aegritudinem aegritudinem -ne G incidere posset, posset semel R 1 posset etiam in misericordiam, posset in invidentiam (non dixi invidiam, quae tum tum (cum G) etiam Bouh., alii aliter, Ciceronem corrigentes est, cum invidetur; ab invidendo autem invidentia recte dici potest, ut effugiamus ut et fug. Non. ambiguum nomen invidiae. posset (posse codd. ) etiam... 12 invidiae Non. 443,15 (10 in invidiam. non dixi in invidentia 11 invidia) quod verbum ductum dictum G 1 K 1 ( cf. Isidor. 10,134 ) est a nimis intuendo fortunam alterius, ut est in Melanippo: quisnam florem Acc. fr. 424 (unde aut quis mortalis fl. Non. 500, 13 num quis non mortalis fl. Ri. num quisnam poetae sit, dubium ) quasnam G 1 liberum invidit meum? male Latine videtur, sed praeclare Accius; ut enim videre, sic invidere florem flore X florē K 2 R c? rectius quam flori . nos consuetudine prohibemur; | |
|
40. Cicero, On Duties, 1.101, 3.35, 3.62-3.68, 5.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 185, 398, 511| 1.101. Duplex est enim vis animorum atque natura; una pars in appetitu posita est, quae est o(rmh/ Graece, quae hominem huc et illuc rapit, altera in ratione, quae docet et explanat, quid faciendum fugiendumque sit. Ita fit, ut ratio praesit, appetitus obtemperet. Omnis autem actio vacare debet temeritate et neglegentia nec vero agere quicquam, cuius non possit causam probabilem reddere; haec est enim fere discriptio officii. 3.35. Cum igitur aliqua species utilitatis obiecta est, commoveri necesse est; sed si, cum animum attenderis, turpitudinem videas adiunctam ei rei, quae speciem utilitatis attulerit, tum non utilitas relinquenda est, sed intellegendum, ubi turpitude sit, ibi utilitatem esse non posse. Quodsi nihil est tam contra naturam quam turpitudo (recta enim et convenientia et constantia natura desiderat aspernaturque contraria) nihilque tam secundum naturam quam utilitas, certe in eadem re utilitas et turpitudo esse non potest. Itemque, si ad honestatem nati sumus eaque aut sola expetenda est, ut Zenoni visum est, aut certe omni pondere gravior habenda quam reliqua omnia, quod Aristoteli placet, necesse est, quod honestum sit, id esse aut solum aut summum bonum; quod autem bonum, id certe utile; ita, quicquid honestum, id utile. 3.62. Q. quidem Scaevola P. f., cum postulasset, ut sibi fundus, cuius emptor erat, semel indicaretur idque venditor ita fecisset, dixit se pluris aestimare; addidit centum milia. Nemo est, qui hoc viri boni fuisse neget, sapientis negant, ut si minoris, quam potuisset, vendidisset. Haec igitur est illa pernicies, quod alios bonos, alios sapientes existimant. Ex quo Ennius nequiquam sapere sapientem, qui ipse sibi prodesse non quiret. Vere id quidem, si, quid esset prodesse, mihi cum Ennio conveniret. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.64. Sed, sive et simulatio et dissimulatio dolus malus est, perpaucae res sunt, in quibus non dolus malus iste versetur, sive vir bonus est is, qui prodest, quibus potest, nocet nemini, certe istum virum bonum non facile reperimus. Numquam igitur est utile peccare, quia semper est turpe, et, quia semper est honestum virum bonum esse, semper est utile. 3.65. Ac de iure quidem praediorum sanctum apud nos est iure civili, ut in iis vendendis vitia dicerentur, quae nota essent venditori. Nam, cum ex duodecim tabulis satis esset ea praestari, quae essent lingua nuncupata, quae qui infitiatus esset, dupli poenam subiret, a iuris consultis etiam reticentiae poena est constituta; quicquid enim esset in praedio vitii, id statuerunt, si venditor sciret, nisi nominatim dictum esset, praestari oportere. 3.66. Ut, cum in arce augurium augures acturi essent iussissentque Ti. Claudium Centumalum, qui aedes in Caelio monte habebat, demoliri ea, quorum altitudo officeret auspiciis, Claudius proscripsit insulam vendidit, emit P. Calpurnius Lanarius. Huic ab auguribus illud idem denuntiatum est. Itaque Calpurnius cum demolitus esset cognossetque Claudium aedes postea proscripsisse, quam esset ab auguribus demoliri iussus, arbitrum ilium adegit, QUICQUID SIBI DARE FACERE OPORTERET EX FIDE BONA. M. Cato sententiam dixit, huius nostri Catonis pater (ut enim ceteri ex patribus, sic hic, qui illud lumen progenuit, ex filio est nomidus)—is igitur iudex ita pronuntiavit: cum in vendendo rem eam scisset et non pronuntiasset, emptori damnum praestari oportere. 3.67. Ergo ad fidem bonam statuit pertinere notum esse emptori vitium, quod nosset venditor. Quod si recte iudicavit, non recte frumentarius ille, non recte aedium pestilentium venditor tacuit. Sed huius modi reticentiae iure civili conlprehendi non possunt; quae autem possunt, diligenter tenentur. M. Marius Gratidianus, propinquus noster, C. Sergio Oratae vendiderat aedes eas, quas ab eodem ipse paucis ante annis emerat. Eae serviebant, sed hoc in mancipio Marius non dixerat. Adducta res in iudicium est. Oratam Crassus, Gratidianum defendebat Antonius. Ius Crassus urguebat, quod vitii venditor non dixisset sciens, id oportere praestari, aequitatem Antonius, quoniam id vitium ignotum Sergio non fuisset, qui illas aedes vendidisset, nihil fuisse necesse dici, nec eum esse deceptum, qui, id, quod emerat, quo iure esset, teneret. 3.68. Quorsus haec? Ut illud intellegas, non placuisse maioribus nostris astutos. Sed aliter leges, aliter philosophi tollunt astutias, leges, quatenus manu tenere possunt, philosophi, quatenus ratione et intellegentia. Ratio ergo hoc postulat, ne quid insidiose, ne quid simulate, ne quid fallaciter. Suntne igitur insidiae tendere plagas, etiarnsi excitaturus non sis nec agitaturus? ipsae enim ferae nullo insequente saepe incidunt. Sic tu aedes proscribas, tabulam tamquam plagam ponas, domum propter vitia vendas, in ear aliquis incurrat imprudens? | 1.101. Now we find that the essential activity of the spirit is twofold: one force is appetite (that is, á½Ïμή, in Greek), which impels a man this way and that; the other is reason, which teaches and explains what should be done and what should be left undone. The result is that reason commands, appetite obeys. Again, every action ought to be free from undue haste or carelessness; neither ought we to do anything for which we cannot assign a reasonable motive; for in these words we have practically a definition of duty. < 3.35. Now when we meet with expediency in some specious form or other, we cannot help being influenced by it. But if upon closer inspection one sees that there is some immorality connected with what presents the appearance of expediency, then one is not necessarily to sacrifice expediency but to recognize that there can be no expediency where there is immorality. But if there is nothing so repugt to Nature as immorality (for Nature demands right and harmony and consistency and abhors their opposites), and if nothing is so thoroughly in accord with Nature as expediency, then surely expediency and immorality cannot coexist in one and the same object. Again: if we are born for moral rectitude and if that is either the only thing worth seeking, as Zeno thought, or at least to be esteemed as infinitely outweighing everything else, as Aristotle holds, then it necessarily follows that the morally right is either the sole good or the supreme good. Now, that which is good is certainly expedient; consequently, that which is morally right is also expedient. < 3.62. Why, when Quintus Scaevola, the son of Publius Scaevola, asked that the price of a farm that he desired to purchase be definitely named and the vendor named it, he replied that he considered it worth more, and paid him 100,000 sesterces over and above what he asked. No one could say that this was not the act of an honest man; but people do say that it was not the act of a worldly-wise man, any more than if he had sold for a smaller amount than he could have commanded. Here, then, is that mischievous idea â the world accounting some men upright, others wise; and it is this fact that gives Ennius occasion to say: "In vain is the wise man wise, who cannot benefit himself." And Ennius is quite right, if only he and I were agreed upon the meaning of "benefit." < 3.63. Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. < 3.64. Be that as it may, if both pretence and concealment constitute "criminal fraud," there are very few transactions into which "criminal fraud" does not enter; or, if he only is a good man who helps all he can, and harms no one, it will certainly be no easy matter for us to find the good man as thus defined. To conclude, then, it is never expedient to do wrong, because wrong is always immoral; and it is always expedient to be good, because goodness is always moral. < 3.65. In the laws pertaining to the sale of real property it is stipulated in our civil code that when a transfer of any real estate is made, all its defects shall be declared as far as they are known to the vendor. According to the laws of the Twelve Tables it used to be sufficient that such faults as had been expressly declared should be made good and that for any flaws which the vendor expressly denied, when questioned, he should be assessed double damages. A like penalty for failure to make such declaration also has now been secured by our jurisconsults: they have decided that any defect in a piece of real estate, if known to the vendor but not expressly stated, must be made good by him. < 3.66. For example, the augurs were proposing to take observations from the citadel and they ordered Tiberius Claudius Centumalus, who owned a house upon the Caelian Hill, to pull down such parts of the building as obstructed the augurs' view by reason of their height. Claudius at once advertised his block for sale, and Publius Calpurnius Lanarius bought it. The same notice was served also upon him. And so, when Calpurnius had pulled down those parts of the building and discovered that Claudius had advertised it for sale only after the augurs had ordered them to be pulled down, he summoned the former owner before a court of equity to decide "what indemnity the owner was under obligation 'in good faith' to pay and deliver to him." The verdict was pronounced by Marcus Cato, the father of our Cato (for as other men receive a distinguishing name from their fathers, so he who bestowed upon the world so bright a luminary must have his distinguishing name from his son); he, as I was saying, was presiding judge and pronounced the verdict that "since the augurs' mandate was known to the vendor at the time of making the transfer and since he had not made it known, he was bound to make good the purchaser's loss." < 3.67. With this verdict he established the principle that it was essential to good faith that any defect known to the vendor must be made known to the purchaser. If his decision was right, our grain-dealer and the vendor of the unsanitary house did not do right to suppress the facts in those cases. But the civil code cannot be made to include all cases where facts are thus suppressed; but those cases which it does include are summarily dealt with. Marcus Marius Gratidianus, a kinsman of ours, sold back to Gaius Sergius Orata the house which he himself had bought a few years before from that same Orata. It was subject to an encumbrance, but Marius had said nothing about this fact in stating the terms of sale. The case was carried to the courts. Crassus was counsel for Orata; Antonius was retained by Gratidianus. Crassus pleaded the letter of the law that "the vendor was bound to make good the defect, for he had not declared it, although he was aware of it "; Antonius laid stress upon the equity of the case, leading that, "inasmuch as the defect in question had not been unknown to Sergius (for it was the same house that he had sold to Marius), no declaration of it was needed, and in purchasing it back he had not been imposed upon, for he knew to what legal liability his purchase was subject. < 3.68. What is the purpose of these illustrations? To let you see that our forefathers did not countece sharp practice. Now the law disposes of sharp practices in one way, philosophers in another: the law deals with them as far as it can lay its strong arm upon them; philosophers, as far as they can be apprehended by reason and conscience. Now reason demands that nothing be done with unfairness, with false pretence, or with misrepresentation. Is it not deception, then, to set snares, even if one does not mean to start the game or to drive it into them? Why, wild creatures often fall into snares undriven and unpursued. Could one in the same way advertise a house for sale, post up a notice "To be sold," like a snare, and have somebody run into it unsuspecting? < |
|
41. Cicero, On The Nature of The Gods, 2.123-2.124 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 398 | 2.123. But to those beasts which live by preying on others, nature has given either strength or swiftness. On some animals she has even bestowed artifice and cunning; as on spiders, some of which weave a sort of net to entrap and destroy whatever falls into it, others sit on the watch unobserved to fall on their prey and devour it. The naker — by the Greeks called Pinna — has a kind of confederacy with the prawn for procuring food. It has two large shells open, into which when the little fishes swim, the naker, having notice given by the bite of the prawn, closes them immediately. Thus, these little animals, though of different kinds, seek their food in common; in which it is matter of wonder whether they associate by any agreement, or are naturally joined together from their beginning. There is some cause to admire also the provision of nature in the case of those aquatic animals which are generated on land, such as crocodiles, river-tortoises, and a certain kind of serpents, which seek the water as soon as they are able to drag themselves along. We frequently put duck-eggs under hens, by which, as by their true mothers, the ducklings are at first hatched and nourished; but when they see the water, they forsake them and run to it, as to their natural abode: so strong is the impression of nature in animals for their own preservation. I have read that there is a bird called Platalea (the shoveller), that lives by watching those fowls which dive into the sea for their prey, and when they return with it, he squeezes their heads with his beak till they drop it, and then seizes on it himself. It is said likewise that he is in the habit of filling his stomach with shell-fish, and when they are digested by the heat which exists in the stomach, they cast them up, and then pick out what is proper nourishment. 2.123. whereas the taller species, such as geese, swans, cranes and camels, are aided by the length of their necks; the elephant is even provided with a hand, because his body is so large that it was difficult for him to reach his food. Those beasts on the other hand whose mode of sustece was to feed on animals of another species received from nature the gift either of strength or swiftness. Upon certain creatures there was bestowed even a sort of craft or cunning: for instance, one species of the spider tribe weaves a kind of net, in order to dispatch anything that is caught in it; another in order to . . . steadily corps watch, and, snatching anything that falls into it, devours it. The mussel, or pina as it is called in Greek, is a large bivalve which enters into a sort of Penelope with the tiny shrimp to procure food, and so, when little fishes swim into the gaping shell, the shrimp draws the attention of the mussel and the mussel shuts up its shells with a snap; thus two very dissimilar creatures obtain their food in common. 2.124. In this case we are curious to know whether their association is due to a sort of mutual compact, or whether it was brought about by nature herself and goes back to the moment of their birth. Our wonder is also considerably excited by those aquatic animals which are born on land — crocodiles, for instance, and water-tortoises and certain snakes, which are born on dry land but as soon as they can first crawl make for the water. Again we often place ducks' eggs beneath hens, and the chicks that spring from the eggs are at first fed and mothered by the hens that hatched and reared them, but later on they leave their foster-mothers, and run away when they put up them, as soon as they have had the opportunity of seeing the water, their natural home. So powerful an instinct of self-preservation has nature implanted in living creatures. I have even read in a book that there is a bird called the spoonbill, which porticus its food by flying after those birds which dive in the sea, and upon their coming to the surface with a fish that they have caught, pressing their heads down with its beak until they drop their prey, which it pounces on for itself. It is also recorded of this bird that it is in the habit of gorging itself with shell-fish, which it digests by means of the heat of its stomach and then brings up again, and so picks out from them the parts that are good to eat. |
|
| 42. Septuagint, 4 Maccabees, 6.1, 17.2-18.2495 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197 |
| 43. Cicero, De Finibus, 2.27, 5.20(SVF 3.44), 3.60(SVF 3.763), 3.22(SVF 3.18), 3.10.35, 3.68, 3.62, 3.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52 |
44. Cicero, On The Ends of Good And Evil, 2.27, 5.20(SVF 3.44), 3.60(SVF 3.763), 3.22(SVF 3.18), 3.10.35, 3.68, 3.62, 3.63, 3.66, 3.67, 5.65, 3.65, 3.64, 3.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52| 2.27. sed hoc sane concedamus. contemnit enim enim om. BE disserendi elegantiam, confuse loquitur. gerendus est mos, modo recte sentiat. et quidem et quidem ARN equidem BEV illud ipsum non nimium probo et tantum tantum A tamen (tn = tamen, pro tm = tantum) patior, philosophum loqui de cupiditatibus finiendis. an potest cupiditas finiri? tollenda est atque extrahenda radicitus. quis est enim, in quo sit cupiditas, quin quin qui N 1 V qui non BE recte cupidus dici possit? ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? quamquam in hac divisione rem ipsam rem ipsam (ips in ras. ) N remissam BERV remissionem A prorsus probo, probam A 1 reprobo A 2 elegantiam desidero. appellet haec desideria naturae, cupiditatis nomen servet alio, ut eam, cum de avaritia, cum de intemperantia, cum de maximis vitiis loquetur, tamquam capitis accuset. | 2.27. Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser â within limits; an adulterer â in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. < |
|
45. Hebrew Bible, Daniel, 5.23, 7.9, 7.14, 7.18, 7.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •love, of the world •love, of the divine name Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721, 735| 5.23. וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך [קָדָמָךְ] ואנתה [וְאַנְתְּ] ורברבניך [וְרַבְרְבָנָךְ] שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃ 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׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ | 5.23. but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified; 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. 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed. 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’ 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’ 7. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.,After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.,Daniel spoke and said: I saw in my vision by night, and, behold, the four winds of the heaven broke forth upon the great sea.,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.,But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’,I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.,I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:,I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.,After this I beheld, and lo another, like a leopard, which had upon the sides of it four wings of a fowl; the beast had also four heads; and dominion was given to it.,In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed; then he wrote the dream and told the sum of the matters.,And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’,And four great beasts came up from the sea, diverse one from another.,And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.,Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;,’These great beasts, which are four, are four kings, that shall arise out of the earth.,But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.,I beheld, and the same horn made war with the saints, and prevailed against them;,until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.,and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows.,And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time.,Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.,I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.,Here is the end of the matter. As for me Daniel, my thoughts much affrighted me, and my countece was changed in me; but I kept the matter in my heart.,And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.,And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.,And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’,The first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man’s heart was given to it.,As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me. ." |
|
| 46. Posidonius Apamensis Et Rhodius, Fragments, 164 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 341 |
| 47. Philodemus of Gadara, De Ira \ , col.7.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
48. Vergil, Eclogues, 10.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •the invention of love (tom stoppard) Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 136 | 10.69. and you, my love, grow with them. And meanwhile |
|
49. Lucretius Carus, On The Nature of Things, 4.1058-4.1072, 4.1084-4.1120, 4.1190-4.1191, 4.1209-4.1287 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 275, 283| 4.1058. Haec Venus est nobis; hinc autemst nomen Amoris, 4.1059. hinc illaec primum Veneris dulcedinis in cor 4.1060. stillavit gutta et successit frigida cura; 4.1061. nam si abest quod ames, praesto simulacra tamen sunt 4.1062. illius et nomen dulce obversatur ad auris. 4.1063. sed fugitare decet simulacra et pabula amoris 4.1064. absterrere sibi atque alio convertere mentem 4.1065. et iacere umorem coniectum in corpora quaeque 4.1066. nec retinere semel conversum unius amore 4.1067. et servare sibi curam certumque dolorem; 4.1068. ulcus enim vivescit et inveterascit alendo 4.1069. inque dies gliscit furor atque aerumna gravescit, 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 4.1190. et, si bello animost et non odiosa, vicissim 4.1191. praetermittere et humanis concedere rebus. 4.1209. Et commiscendo quom semine forte virilem 4.1210. femina vim vicit subita vi corripuitque, 4.1211. tum similes matrum materno semine fiunt, 4.1212. ut patribus patrio. sed quos utriusque figurae 4.1213. esse vides, iuxtim miscentes vulta parentum, 4.1214. corpore de patrio et materno sanguine crescunt, 4.1215. semina cum Veneris stimulis excita per artus 4.1216. obvia conflixit conspirans mutuus ardor, 4.1217. et neque utrum superavit eorum nec superatumst. 4.1218. fit quoque ut inter dum similes existere avorum 4.1219. possint et referant proavorum saepe figuras, 4.1220. propterea quia multa modis primordia multis 4.1221. mixta suo celant in corpore saepe parentis, 4.1222. quae patribus patres tradunt a stirpe profecta. 4.1223. inde Venus varia producit sorte figuras, 4.1224. maiorumque refert voltus vocesque comasque; 4.1225. quandoquidem nihilo magis haec de semine certo 4.1226. fiunt quam facies et corpora membraque nobis. 4.1227. et muliebre oritur patrio de semine saeclum 4.1228. maternoque mares existunt corpore creti; 4.1229. semper enim partus duplici de semine constat, 4.1230. atque utri similest magis id quod cumque creatur, 4.1231. eius habet plus parte aequa; quod cernere possis, 4.1232. sive virum suboles sivest muliebris origo. 4.1233. Nec divina satum genitalem numina cuiquam 4.1234. absterrent, pater a gnatis ne dulcibus umquam 4.1235. appelletur et ut sterili Venere exigat aevom; 4.1236. quod plerumque putant et multo sanguine maesti 4.1237. conspergunt aras adolentque altaria donis, 4.1238. ut gravidas reddant uxores semine largo; 4.1239. ne quiquam divom numen sortisque fatigant; 4.1240. nam steriles nimium crasso sunt semine partim, 4.1241. et liquido praeter iustum tenuique vicissim. 4.1242. tenve locis quia non potis est adfigere adhaesum, 4.1243. liquitur extemplo et revocatum cedit abortu. 4.1244. crassius hinc porro quoniam concretius aequo 4.1245. mittitur, aut non tam prolixo provolat ictu 4.1246. aut penetrare locos aeque nequit aut penetratum 4.1247. aegre admiscetur muliebri semine semen. 4.1248. nam multum harmoniae Veneris differre videntur. 4.1249. atque alias alii complent magis ex aliisque 4.1250. succipiunt aliae pondus magis inque gravescunt. 4.1251. et multae steriles Hymenaeis ante fuerunt 4.1252. pluribus et nactae post sunt tamen unde puellos 4.1253. suscipere et partu possent ditescere dulci. 4.1254. et quibus ante domi fecundae saepe nequissent 4.1255. uxoris parere, inventast illis quoque compar 4.1256. natura, ut possent gnatis munire senectam. 4.1257. usque adeo magni refert, ut semina possint 4.1258. seminibus commisceri genitaliter apta 4.1259. crassaque conveniant liquidis et liquida crassis. 4.1260. atque in eo refert quo victu vita colatur; 4.1261. namque aliis rebus concrescunt semina membris 4.1262. atque aliis extenvantur tabentque vicissim. 4.1263. et quibus ipsa modis tractetur blanda voluptas. 4.1264. id quoque permagni refert; nam more ferarum 4.1265. quadrupedumque magis ritu plerumque putantur 4.1266. concipere uxores, quia sic loca sumere possunt 4.1267. pectoribus positis sublatis semina lumbis. 4.1268. nec molles opus sunt motus uxoribus hilum. 4.1269. nam mulier prohibet se concipere atque repugnat, 4.1270. clunibus ipsa viri Venerem si laeta retractat 4.1271. atque exossato ciet omni pectore fluctus; 4.1272. eicit enim sulcum recta regione viaque 4.1273. vomeris atque locis avertit seminis ictum. 4.1274. idque sua causa consuerunt scorta moveri, 4.1275. ne complerentur crebro gravidaeque iacerent, 4.1276. et simul ipsa viris Venus ut concinnior esset; 4.1277. coniugibus quod nil nostris opus esse videtur. 4.1278. Nec divinitus inter dum Venerisque sagittis 4.1279. deteriore fit ut forma muliercula ametur; 4.1280. nam facit ipsa suis inter dum femina factis 4.1281. morigerisque modis et munde corpore culto, 4.1282. ut facile insuescat secum te degere vitam. 4.1283. quod super est, consuetudo concinnat amorem; 4.1284. nam leviter quamvis quod crebro tunditur ictu, 4.1285. vincitur in longo spatio tamen atque labascit. 4.1286. nonne vides etiam guttas in saxa cadentis 4.1287. umoris longo in spatio pertundere saxa? | 4.1209. And when perchance, in mingling seed with his, The female hath o'erpowered the force of male And by a sudden fling hath seized it fast, Then are the offspring, more from mothers' seed, More like their mothers; as, from fathers' seed, They're like to fathers. But whom seest to be Partakers of each shape, one equal blend of parents' features, these are generate From fathers' body and from mothers' blood, When mutual and harmonious heat hath dashed Together seeds, aroused along their frames By Venus' goads, and neither of the twain Mastereth or is mastered. Happens too That sometimes offspring can to being come In likeness of their grandsires, and bring back often the shapes of grandsires' sires, because Their parents in their bodies oft retain Concealed many primal germs, commixed In many modes, which, starting with the stock, Sire handeth down to son, himself a sire; Whence Venus by a variable chance Engenders shapes, and diversely brings back Ancestral features, voices too, and hair. A female generation rises forth From seed paternal, and from mother's body Exist created males: since sex proceeds No more from singleness of seed than faces Or bodies or limbs of ours: for every birth Is from a twofold seed; and what's created Hath, of that parent which it is more like, More than its equal share; as thou canst mark,- Whether the breed be male or female stock. 4.1233. Nor do the powers divine grudge any man The fruits of his seed-sowing, so that never He be called "father" by sweet children his, And end his days in sterile love forever. What many men suppose; and gloomily They sprinkle the altars with abundant blood, And make the high platforms odorous with burnt gifts, To render big by plenteous seed their wives- And plague in vain godheads and sacred lots. For sterile are these men by seed too thick, Or else by far too watery and thin. Because the thin is powerless to cleave Fast to the proper places, straightaway It trickles from them, and, returned again, Retires abortively. And then since seed More gross and solid than will suit is spent By some men, either it flies not forth amain With spurt prolonged enough, or else it fails To enter suitably the proper places, Or, having entered, the seed is weakly mixed With seed of the woman: harmonies of VenusAre seen to matter vastly here; and some Impregnate some more readily, and from some Some women conceive more readily and become Pregt. And many women, sterile before In several marriage-beds, have yet thereafter Obtained the mates from whom they could conceive The baby-boys, and with sweet progeny Grow rich. And even for husbands (whose own wives, Although of fertile wombs, have borne for them No babies in the house) are also found Concordant natures so that they at last Can bulwark their old age with goodly sons. A matter of great moment 'tis in truth, That seeds may mingle readily with seeds Suited for procreation, and that thick Should mix with fluid seeds, with thick the fluid. And in this business 'tis of some import Upon what diet life is nourished: For some foods thicken seeds within our members, And others thin them out and waste away. And in what modes the fond delight itself Is carried on- this too importeth vastly. For commonly 'tis thought that wives conceive More readily in manner of wild-beasts, After the custom of the four-foot breeds, Because so postured, with the breasts beneath And buttocks then upreared, the seeds can take Their proper places. Nor is need the least For wives to use the motions of blandishment; For thus the woman hinders and resists Her own conception, if too joyously Herself she treats the Venus of the man With haunches heaving, and with all her bosom Now yielding like the billows of the sea- Aye, from the ploughshare's even course and track She throws the furrow, and from proper places Deflects the spurt of seed. And courtesans Are thuswise wont to move for their own ends, To keep from pregcy and lying in, And all the while to render Venus more A pleasure for the men- the which meseems Our wives have never need of. 4.1278. Sometimes too It happens- and through no divinity Nor arrows of Venus- that a sorry chit of scanty grace will be beloved by man; For sometimes she herself by very deeds, By her complying ways, and tidy habits, Will easily accustom thee to pass With her thy life-time- and, moreover, lo, Long habitude can gender human love, Even as an object smitten o'er and o'er By blows, however lightly, yet at last Is overcome and wavers. Seest thou not, Besides, how drops of water falling down Against the stones at last bore through the stones? |
|
50. Philo of Alexandria, That Every Good Person Is Free, 81-82 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 239 | 82. Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; |
|
51. Philo of Alexandria, That God Is Unchangeable, 102, 111 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 111. But another mind attached to the body and the slave of the passions, having been sold as slave to the chief cook, 27 that is to say to the pleasure of our compound being, and being castrated and mutilated of all the masculine and generative parts of the soul, being afflicted with a want of all good practices, and being incapable of receiving the divine voice, being also separated and cut off from the sacred assembly, in which conferences and discussions about virtue are continually being brought up, is conducted into the prison of the passions, and finds grace, (a grace more inglorious than dishonour), with the keeper of the prison.28 |
|
52. Philo of Alexandria, That The Worse Attacks The Better, 19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 19. If, therefore, you see any one desiring meat or drink at an unseasonable time, or repudiating baths or ointments at the proper season, or neglecting the proper clothing for his body, or lying on the ground and sleeping in the open air, and by such conduct as this, pretending to a character for temperance and self-denial, you, pitying his self-deception, should show him the true path of temperance, for all the practices in which he has been indulging are useless and profitless labours, oppressing both his soul and body with hunger and all sorts of other hardships. |
|
| 53. Philo of Alexandria, Who Is The Heir, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51 |
54. Philo of Alexandria, On The Change of Names, 208, 77-78, 209 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 209. What then is the test? To bring out of the region of the body the mind, endowed with the power of seeing, fond of contemplation and philosophical; for he who can do this is the same Moses; and he who is unable really to do so, but who is only said to be able, and who makes professions with infinite pomp and magnitude of language, is laughed at. But he prays that Ishmael may live, not meaning to refer to the life in conjunction with the body, but he prays that the divine voice, dwelling for evermore in his soul, may awaken and vivify it. XXXVIII. |
|
| 55. Philo of Alexandria, Questions On Genesis, 2.57, 3.53, 4.122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 248; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51 |
| 56. Andronicus of Rhodes, On Emotions, 2(SVF 3.414), 6(SVF 3.432), 4(SVF 3.397) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 57. Philo of Alexandria, Allegorical Interpretation, 1.33, 1.70, 3.47, 3.114-3.116 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of •love of various things (philomatheia, philomousia, ktl.) Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59 |
58. Philo of Alexandria, Against Flaccus, 19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 19. but they, for they persisted in their ill-will, being reconciled with him only in words and in appearance, but in their actions and in their hearts they bore him incurable enmity, and though only pretending a genuine friendship towards him, like actors in a theatre, they drew him over wholly to their side; and so the governor became a subject, and the subjects became the governor, advancing the most unprofitable opinions, and immediately confirming and insisting upon them; |
|
59. Philo of Alexandria, Hypothetica, 7.12-7.13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 239 | 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
|
60. Philo of Alexandria, On The Life of Moses, 2.216 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 239 | 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? |
|
| 61. Philo of Alexandria, On The Life of Joseph, 151-152 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 |
62. Philo of Alexandria, On Giants, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 31. For those souls which are devoid of flesh and of the body, remaining undisturbed in the theatre of the universe, occupied in seeing and hearing divine things, of which an insatiable desire has seized them, enjoy a pleasure to which no one offers any interruption. But those which bear the heavy burden of the flesh, being weighed down and oppressed by it, are unable to look upwards to the revolutions of the heaven, but being dragged downwards, have their necks forcibly pressed to the ground like so many quadrupeds. VIII. |
|
63. Philo of Alexandria, On The Decalogue, 131 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 131. Since, then, illicit cohabitation produces such great calamities, adultery is very naturally a detestable thing hated by God, and has been set down as the first of all transgressions. XXV. |
|
64. Ovid, Ars Amatoria, 1.21-1.22, 1.35-1.40 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the invention of love (tom stoppard) •aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan •love, 2 kinds of erotic love in socrates, plato, theophrastus, alcinous, later stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 136| 1.21. Et mihi cedet Amor, quamvis mea vulneret arcu 1.22. rend= 1.35. Principio, quod amare velis, reperire labora, 1.36. rend= 1.37. Proximus huic labor est placitam exorare puellam: 1.38. rend= 1.39. Hic modus, haec nostro signabitur area curru: 1.40. rend= | 1.21. The bull reclaim'd and yolk'd, the burden draws: This he says to show us that love may also be tamed by habit. Ovid is full of these sort of similes. 1.22. The horse receives the bit within his jaws. 1.35. Far hence ye vestals be, who bind your hair; The author forewarns all virgins, and chaste persons, not to follow, in all things, the precepts of his book. 1.36. And wives, who gowns below your ancles wear. 1.37. I sing the brothels loose and unconfin'd, 1.38. Th' unpunishable pleasures of the kind; 1.39. Which all alike for love or money find. 1.40. You, who in Cupid's roll inscribe your name, 1.40. that’s the post my thundering wheels will scrape. While you’re still free, and can roam on a loose rein, pick one to whom you could say: ‘You alone please me.’ She won’t come falling for you out of thin air: the right girl has to be searched for: use your eyes. The hunter knows where to spread nets for the stag, he knows what valleys hide the angry boar: the wild-fowler knows the woods: the fisherman knows the waters where the most fish spawn: You too, who search for the essence of lasting love, |
|
65. Philo of Alexandria, On The Contemplative Life, 75 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 239 | 75. These, then, are the first circumstances of the feast; but after the guests have sat down to the table in the order which I have been describing, and when those who minister to them are all standing around in order, ready to wait upon them, and when there is nothing to drink, some one will say ... but even more so than before, so that no one ventures to mutter, or even to breathe at all hard, and then some one looks out some passage in the sacred scriptures, or explains some difficulty which is proposed by some one else, without any thoughts of display on his own part, for he is not aiming at reputation for cleverness and eloquence, but is only desirous to see some points more accurately, and is content when he has thus seen them himself not to bear ill will to others, who, even if they did not perceive the truth with equal acuteness, have at all events an equal desire of learning. |
|
| 66. Ovid, Amores, 1.2.9-1.2.10 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the invention of love (tom stoppard) Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 136 |
67. Philo of Alexandria, On The Virtues, 60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 | 60. and if thou lookest upon them also as unfit, having a greater regard for the whole nation than for thy nearest and dearest relations, still thou hast an irreproachable friend who has given a proof of his perfect virtue to you who art all-wise and capable to judge of it. Why, then, do thou not think fit to show your approbation of him, if thy object is not to select one on account of his family but on account of his virtue?" |
|
68. Philo of Alexandria, On The Special Laws, 3.113, 4.185 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 | 3.113. for those men are devoted to pleasure who are not influenced by the wish of propagating children, and of perpetuating their race, when they have connection with women, but who are only like boars or he-goats seeking the enjoyment that arises from such a connection. Again, who can be greater haters of their species than those who are the implacable and ferocious enemies of their own children? Unless, indeed, any one is so foolish as to imagine that these men can be humane to strangers who act in a barbarous manner to those who are united to them by ties of blood. 4.185. but those men who acquire great power and authority to the injury and damage of their subjects, ought to be entitled, not rulers, but enemies, inasmuch as they are acting the part of implacable foes. Not but what those who injure one treacherously are even more wicked than those who oppose one openly, since it is possible to repel the one without difficulty, as they display their hostility without disguise; but the evil-mindedness of the others is difficult to detect and hard to unveil, being like the conduct of men on the stage, who are clothed in a dress which does not belong to them, in order to conceal their real appearance. |
|
| 69. Philo of Alexandria, On Dreams, 1.211 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 |
70. Philo of Alexandria, On The Cherubim, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 248 | 7. But when Abram, instead of an inquirer into natural philosophy, became a wise man and a lover of God, having his name changed to Abraham, which being interpreted means the great father of sounds; for language when uttered sounds, and the father of language is the mind, which has attained to what is virtuous. And when Sarai instead of being my authority, had her name also changed to Sarah, the meaning of which is princess, and this change is equivalent to becoming generic and imperishable virtue, instead of virtue special and perishable: |
|
| 71. Philo of Alexandria, On The Sacrifices of Cain And Abel, 80 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246 |
72. New Testament, Philippians, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, the love of Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 21| 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος | 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. |
|
| 73. Pliny The Elder, Natural History, prae 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isis, and mothers love in trials of unfortunate •mother, love of, brought by isis to trials of unfortunate Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 321 |
74. Ignatius, To The Trallians, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, of brothers Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177 | 13.2. Fare ye well in Jesus Christ, submitting yourselves to the bishop as to the commandment, and likewise also to the presbytery; and each of you severally love one another with undivided heart. |
|
| 75. Ignatius, To The Smyrnaeans, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, of brothers Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177 |
76. Ignatius, To The Romans, 2.1-2.2, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, of brothers •lack, in the explanation of acquisitive love Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 195; Osborne, Eros Unveiled: Plato and the God of Love (1996) 73 | 2.1. For I would not have you to be men-pleasers but to please God, as indeed ye do please Him. For neither shall I myself ever find an opportunity such as this to attain unto God, nor can ye, if ye be silent, win the credit of any nobler work. For, if ye be silent and leave me alone, I am a word of God; but if ye desire my flesh, then shall I be again a mere cry. 2.2. [Nay] grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him. 7.2. Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. |
|
77. Ignatius, To The Ephesians, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 195 | 4.2. And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. |
|
| 78. Plutarch, Dialogue On Love, 748e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 61 |
| 79. Plutarch, To An Uneducated Ruler, 780e-781a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 142 |
| 80. Plutarch, On Common Conceptions Against The Stoics, 1071C, 1070F-1071E (SVF 3.195), 1069E (SVF 3.491), 1068F, 1069A (SVF 3.626-7), 1073C, 1072E-F (SVF 3Antipater 59) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 171 |
| 81. Plutarch, On The Delays of Divine Vengeance, 550e, 550d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 139, 142 |
| 82. Plutarch, On Stoic Self-Contradictions, 1038b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 398 |
| 83. Plutarch, On Moral Virtue, 449A-B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52 |
84. Plutarch, Instituta Laconica, 238b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 337 | 238b. Then the choir of men in the prime of life would sing in response, And that are we; look, if you will, and see. And the third choir, that of the boys, would sing, And better far 'tis certain we shall be. Moreover the rhythmic movement of their marching songs was such as to excite courage and boldness, and contempt for death; and these they used both in dancing, and also to the accompaniment of the flute when advancing upon the enemy. In fact, Lycurgus coupled fondness for music with military drill, so that the over-assertive warlike spirit, by being combined with melody, might have concord and harmony. It was for this reason that in time of battle the king offered sacrifice to the Muses before the conflict, so that those who fought should make their deeds worthy to be told |
|
| 85. Plutarch, Marius, 442a, 442b, 451d, 448b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59 |
| 86. Plutarch, Table Talk, 633a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 337 |
| 87. Ignatius, To Polycarp, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, of brothers Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177 |
| 88. Musonius Rufus, Fragments, 17, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 348 |
89. New Testament, 1 Corinthians, a b c d\n0 2.16 2.16 2 16\n1 3.1 3.1 3 1\n2 5.3 5.3 5 3\n3 5.5 5.5 5 5\n4 5.2 5.2 5 2\n5 5.4 5.4 5 4\n6 5.1 5.1 5 1\n7 15.54 15.54 15 54\n8 15.26 15.26 15 26\n9 15.55 15.55 15 55\n10 16.22 16.22 16 22\n11 13 13 13 None\n12 8.3 8.3 8 3\n13 13.14 13.14 13 14\n14 13.4 13.4 13 4\n15 5.13 5.13 5 13\n16 5.14 5.14 5 14\n17 5.15 5.15 5 15\n18 "10.11" "10.11" "10 11"\n19 "10.6" "10.6" "10 6"\n20 "2.1" "2.1" "2 1" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. | 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. |
|
90. New Testament, 1 John, 2.15, 3.17, 3.24, 4.7-4.10, 4.12, 4.16, 4.19-4.21, 5.2-5.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 27, 28, 29, 37, 38, 39, 40, 41, 73; Stuckenbruck, 1 Enoch 91-108 (2007) 721| 2.15. Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ· 3.17. ὃς δʼ ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπʼ αὐτοῦ, πῶς ἡ ἀγάπη τοῦ θεοῦ μένει ἐν αὐτῷ; 3.24. καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει καὶ αὐτὸς ἐν αὐτῷ· καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὗ ἡμῖν ἔδωκεν. 4.7. Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν. 4.8. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν. 4.9. ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν διʼ αὐτοῦ. 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. 4.16. Καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ [μένει]. 4.19. Ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. 4.20. ἐάν τις εἴπῃ ὅτι Ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾷν. 4.21. καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπʼ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ. 5.2. ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 5.3. αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν, καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν, | 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 3.17. But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 5.3. For this is the love of God, that we keep his commandments. His commandments are not grievous. |
|
91. New Testament, Hebrews, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197| 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. | 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. |
|
92. New Testament, Galatians, 1.8-1.9, 2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, of ones enemies •creation, in dionysius, the result of ecstatic love •providence, but in dionysius a feature of the ecstatic love of god Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 85; Osborne, Eros Unveiled: Plato and the God of Love (1996) 194| 1.8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται [ὑμῖν] παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. 1.9. ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω. 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. | 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.9. As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. |
|
93. New Testament, Ephesians, 3.17-3.19, 5.2, 5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, the love of •new testament, on the love of god •love, of the divine name Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 29, 36; Stuckenbruck, 1 Enoch 91-108 (2007) 735| 3.17. κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι, 3.18. ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, 3.19. γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. 5.2. καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· | 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love, 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light, |
|
| 94. New Testament, James, a b c d\n0 "4.6" "4.6" "4 6" (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, of the holy spirit Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 185 |
95. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 1.1. ΠΑΥΛΟΣ δοῦλος θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν | 1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness, |
|
96. New Testament, John, 12.25, 15.10, 15.9, 5.42, 5.16, 5.18, 5.39, 5.40, 5.41, 5.43, 5.45, 5.46, i3-i7, 13.34, 15.12, 3.16, 14.21, 14.23, 15.17, 15.13, "1.17", 7.38, 7.39, "2.17" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 721| 12.25. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. | 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. |
|
97. New Testament, Acts, 3.12, 5.41, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 117, 198| 3.12. ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν 5.41. Οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι· 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· | 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. |
|
98. New Testament, 2 Timothy, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. | 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. |
|
| 99. New Testament, 2 Thessalonians, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, the love of •new testament, on the love of god Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 28 |
| 100. New Testament, 2 Corinthians, a b c d\n0 2018-01-0400:00:00 2018 2018 None\n1 4.17 4.17 4 17\n2 10.2 10.2 10 2\n3 2.13 2.13 2 13\n4 10.1 10.1 10 1\n5 10.5 10.5 10 5\n6 10.3 10.3 10 3\n7 10.1-13.10 10.1 10 1\n8 10.6 10.6 10 6\n9 10.4 10.4 10 4\n10 7.5 7.5 7 5\n11 "3.6" "3.6" "3 6" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197 |
101. New Testament, 1 Timothy, 2.2, 3.6, 4.7-4.8, 6.3, 6.5-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 4.8. ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· | 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. |
|
102. New Testament, Luke, a b c d\n0 20.36 20.36 20 36\n1 2.52 2.52 2 52\n2 6.33 6.33 6 33\n3 6.34 6.34 6 34\n4 6.35 6.35 6 35\n5 6.29 6.29 6 29\n6 6.36 6.36 6 36\n7 23.34 23.34 23 34\n8 6.32 6.32 6 32\n9 6.31 6.31 6 31\n10 6.30 6.30 6 30\n11 11.42 11.42 11 42\n12 10.27 10.27 10 27\n13 "8.45" "8.45" "8 45"\n14 6.27 6.27 6 27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387| 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. | 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. |
|
103. New Testament, Mark, 10.17-10.22, 12.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, of the world •god, the love of •new testament, on the love of god Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 29; Stuckenbruck, 1 Enoch 91-108 (2007) 721| 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 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. | 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 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. |
|
104. New Testament, Matthew, a b c d\n0 5.7 5.7 5 7\n1 5.1 5.1 5 1\n2 22.37 22.37 22 37\n3 5.3 5.3 5 3\n4 5.47 5.47 5 47\n5 5.45 5.45 5 45\n6 5.46 5.46 5 46\n7 5.48 5.48 5 48\n8 5.42 5.42 5 42\n9 5.40 5.40 5 40\n10 5.41 5.41 5 41\n11 5.43 5.43 5 43\n12 5.44 5.44 5 44\n13 5.38 5.38 5 38\n14 5.39 5.39 5 39\n15 "5.48" "5.48" "5 48"\n16 "6.10" "6.10" "6 10"\n17 "6.16" "6.16" "6 16"\n18 "8.10" "8.10" "8 10"\n19 "5.39" "5.39" "5 39" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391| 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. | 5.7. Blessed are the merciful, For they shall obtain mercy. |
|
105. New Testament, 1 Thessalonians, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, of the divine name Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 735| 5.5. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους· | 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, |
|
106. New Testament, Romans, a b c d\n0 5.5 5.5 5 5\n1 5.4 5.4 5 4\n2 5.3 5.3 5 3\n3 12.21 12.21 12 21\n4 12.18 12.18 12 18\n5 12.2 12.2 12 2\n6 12.19 12.19 12 19\n7 12.20 12.20 12 20\n8 12.17 12.17 12 17\n9 12 12 12 None\n10 8.39 8.39 8 39\n11 8.35 8.35 8 35\n12 5.6 5.6 5 6\n13 "5.5" "5.5" "5 5"\n14 "5.12" "5.12" "5 12"\n15 5.12 5.12 5 12\n16 5.17 5.17 5 17\n17 5.18 5.18 5 18\n18 5.16 5.16 5 16\n19 5.19 5.19 5 19\n20 5.14 5.14 5 14\n21 5.13 5.13 5 13\n22 5.21 5.21 5 21\n23 5.20 5.20 5 20\n24 5.15 5.15 5 15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197; Osborne, Eros Unveiled: Plato and the God of Love (1996) 27, 34, 35; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· | 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. |
|
107. New Testament, 1 Peter, a b c d\n0 2.9 2.9 2 9\n1 "5.5" "5.5" "5 5" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: |
|
| 108. Anon., Didache, 1, 1.2, 1.3, 1.3-2.7, 1.4, 1.5, 1.6, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7-4.14, 3.7, 3.8, 3.9, 3.10, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 5, 5.1, 5.2, 6, 6.1, 6.2, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 233 |
109. New Testament, 2 Peter, 1.3, 1.6, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, brotherly, martyrdom as expression of Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 198| 1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς, 1.6. ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 3.11. Τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν [ὑμᾶς] ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις, | 1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 3.11. Therefore since all these things are thus to be destroyed, what manner of persons ought you to be in holy living and godliness, |
|
| 110. Seneca The Younger, De Beneficiis, 4.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 53 |
| 111. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 16.3, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 171 |
| 112. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
113. Seneca The Younger, Letters, 23.5, 94, 95, 11.1, 78.16, 59.2(SVF 3.435), 59.16, 116.5, 7.6, 7.5, 7.7, 94.53, 48.4, 94.64, 94.65, 94.66, 94.63, 48.3, 94.62, 48.2, 7.2, 83.25, 83.26, 83.27, 92.2, 92.31, 92.32, 92.33, 92.34, 92.1, 92.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 171 | 23.5. The yield of poor mines is on the surface; those are really rich whose veins lurk deep, and they will make more bountiful returns to him who delves unceasingly. So too those baubles which delight the common crowd afford but a thin pleasure, laid on as a coating, and every joy that is only plated lacks a real basis. But the joy of which I speak, that to which I am endeavouring to lead you, is something solid, disclosing itself the more fully as you penetrate into it. |
|
| 114. Epictetus, Enchiridion, 16, 33.16, 6.49, 2.4, fr.52 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 390 |
| 115. Seneca The Younger, On Leisure, 13.2-13.3, 17.4-17.5, 17.8-17.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 337, 342, 343; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 53 |
| 116. Seneca The Younger, On Anger, 1.16.7, 2.2.2, 3.8.3-3.8.5, 3.9.1-3.9.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 337; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
117. Epictetus, Discourses, 1.6.9, 1.10.13, 1.11.1-1.11.40, 1.19.13-1.19.15, 1.22.10, 2.5.23, 2.6.9-2.6.10, 2.11.22, 2.12.12, 2.18.12-2.18.14, 2.20.20, 2.22.7, 2.22.15-2.22.16, 2.24.16, 3.3.15, 3.7.5, 3.7.7, 3.7.27, 3.16.3, 3.19.1, 3.22, 3.23.30, 3.23.37, 4.1.15-4.1.18, 4.4.45-4.4.48, 4.9.10, 4.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love of various things (philomatheia, philomousia, ktl.) •heracleides of pontos, platonist, in favour of erotic love, animals responsible for what they do •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •love of the enemy •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 398; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 201; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51, 52, 53, 281, 327, 390 | 3.22. WHEN one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion ( πρόληψις ) of the thing, we will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, I ought to be manager of the house. If he does so, the master turns round, and seeing him insolently giving orders, drags him forth and flogs him. So it is also in this great city (the world); for here also there is a master of the house who orders every thing. (He says) You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit, and warm the bodies of men properly: go, travel round, and so administer things from the greatest to the least. You are a calf; when a lion shall appear, do your proper business ( i. e. run away): if you do not, you will suffer. You are a bull: advance and fight, for this is your business, and becomes you, and you can do it. You can lead the army against Ilium; be Agamemnon. You can fight in single combat against Hector: be Achilles. But if Thersites came forward and claimed the command, he would either not have obtained it; or if he did obtain it, he would have disgraced himself before many witnesses. Do you also think about the matter carefully: it is not what it seems to you. (You say) I wear a cloak now and I shall wear it then: I sleep hard now, and I shall sleep hard then: I will take in addition a little bag now and a staff, and I will go about and begin to beg and to abuse those whom I meet; and if I see any man plucking the hair out of his body, I will rebuke him, or if he has dressed his hair, or if he walks about in purple—If you imagine the thing to be such as this, keep far away from it: do not approach it: it is not at all for you. But if you imagine it to be what it is, and do not think yourself to be unfit for it, consider what a great thing you undertake. In the first place in the things which relate to yourself, you must not be in any respect like what you do now: you must not blame God or man: you must take away desire altogether, you must transfer avoidance ( ἔκκλισις ) only to the things which are within the power of the will: you must not feel anger nor resentment nor envy nor pity; a girl must not appear handsome to you, nor must you love a little reputation, nor be pleased with a boy or a cake. For you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things, and they have many means of concealment. A man shuts the door, he sets somebody before the chamber: if a person comes, say that he is out, he is not at leisure. But the Cynic instead of all these things must use modesty as his protection: if he does not, he will be indecent in his nakedness and under the open sky. This is his house, his door: this is the slave before his bedchamber: this is his darkness. For he ought not to wish to hide any thing that he does: and if he does, he is gone, he has lost the character of a Cynic, of a man who lives under the open sky, of a free man: he has begun to fear some external thing, he has begun to have need of concealment, nor can he get concealment when he chooses. For where shall he hide himself and how? And if by chance this public instructor shall be detected, this paedagogue, what kind of things will he be compelled to suffer? when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? It cannot be: it is impossible. In the first place then you must make your ruling faculty pure, and this mode of life also. Now (you should say), to me the matter to work on is my understanding, as wood is to the carpenter, as hides to the shoemaker; and my business is the right use of appearances. But the body is nothing to me: the parts of it are nothing to me. Death? Let it come when it chooses, either death of the whole or of a part. Fly, you say. And whither; can any man eject me out of the world? He cannot. But wherever I go, there is the sun, there is the moon, there are the stars, dreams, omens, and the conversation ( ὁμιλία ) with Gods. Then, if he is thus prepared, the true Cynic cannot be satisfied with this; but he must know that he is sent a messenger from Zeus to men about good and bad things, to show them that they have wandered and are seeking the substance of good and evil where it is not, but where it is, they never think; and that he is a spy, as Diogenes was carried off to Philip after the battle of Chaeroneia as a spy. For in fact a Cynic is a spy of the things which are good for men and which are evil, and it is his duty to examine carefully and to come and report truly, and not to be struck with terror so as to point out as enemies those who are not enemies, nor in any other way to be perturbed by appearances nor confounded. It is his duty then to be able with a loud voice, if the occasion should arise, and appearing on the tragic stage to say like Socrates: Men, whither are you hurrying, what are you doing, wretches? like blind people you are wandering up and down: you are going by another road, and have left the true road: you seek for prosperity and happiness where they are not, and if another shows you where they are, you do not believe him. Why do you seek it without? In the body? It is not there. If you doubt, look at Myro, look at Ophellius. In possessions? It is not there. But if you do not believe me, look at Croesus: look at those who are now rich, with what lamentations their life is filled. In power? It is not there. If it is, those must be happy who have been twice and thrice consuls; but they are not. Whom shall we believe in these matters? You who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? Much from his head he tore his rooted hair: Iliad, x. 15. and what does he say himself? I am perplexed, he says, and Disturb’d I am, and my heart out of my bosom Is leaping. Iliad x. 91. Wretch, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted, the part with which we desire, with which we avoid, with which we move towards and move from things. How neglected? He knows not the nature of good for which he is made by nature and the nature of evil; and what is his own, and what belongs to another; and when any thing that belongs to others goes badly, he says, Wo to me, for the Hellenes are in danger. Wretched is his ruling faculty, and alone neglected and uncared for. The Hellenes are going to die destroyed by the Trojans. And if the Trojans do not kill them, will they not die? Yes; but not all at once. What difference then does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is any thing else then going to happen than the separation of the soul and the body? Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? It is. Why then do you lament (and say) Oh, you who are a king and have the sceptre of Zeus? An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion ( ἔκκλισις )? was your movement (pursuits)? was your avoidance of things? He replies, No; but the wife of my brother was carried off. Was it not then a great gain to be deprived of an adulterous wife?—Shall we be despised then by the Trojans?—What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them? In what then is the good, since it is not in these things? Tell us, you who are lord, messenger and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to be in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? That which flows easily, that which is happy, that which is not impeded. Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? In that which is free. Do you possess the body then free or is it in servile condition? We do not know. Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of every thing which is stronger? Yes, it is a slave. How then is it possible that any thing which belongs to the body can be free from hindrance? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? Perhaps nothing. And who is able to compel you to assent to that which appears false? No man. And who can compel you not to assent to that which appears true? No man. By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do any thing, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? No man. You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here. And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily? See, God has sent you a man to show you that it is possible. Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children, no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countece? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master? This is the language of the Cynics, this their character, this is their purpose. You say No: but their characteristic is the little wallet, and staff, and great jaws: the devouring of all that you give them, or storing it up, or the abusing unseasonably all whom they meet, or displaying their shoulder as a fine thing.—Do you see how you are going to undertake so great a business? First take a mirror: look at your shoulders; observe your loins, your thighs. You are going, my man, to be enrolled as a combatant in the Olympic games, no frigid and miserable contest. In the Olympic games a man is not permitted to be conquered only and to take his departure; but first he must be disgraced in the sight of all the world, not in the sight of Athenians only, or of Lacedaemonians or of Nicopolitans; next he must be whipped also if he has entered into the contests rashly: and before being whipped, he must suffer thirst and heat, and swallow much dust. Reflect more carefully, know thyself, consult the divinity, without God attempt nothing; for if he shall advise you (to do this or anything), be assured that he intends you to become great or to receive many blows. For this very amusing quality is conjoined to a Cynic: he must be flogged like an ass, and when he is flogged, he must love those who flog him, as if he were the father of all, and the brother of all.—You say No; but if a man flogs you, stand in the public place and call out, Caesar, what do I suffer in this state of peace under thy protection. Let us bring the offender before the proconsul.—But what is Caesar to a Cynic, or what is a proconsul or what is any other except him who sent the Cynic down hither, and whom he serves, namely Zeus? Does he call upon any other than Zeus? Is he not convinced that whatever he suffers, it is Zeus who is exercising him? Hercules when he was exercised by Eurystheus did not think that he was wretched, but without hesitation he attempted to execute all that he had in hand. And is he who is trained to the contest and exercised by Zeus going to call out and to be vexed, he who is worthy to bear the sceptre of Diogenes? Hear what Diogenes says to the passers by when he is in a fever, Miserable wretches, will you not stay? but are you going so long a journey to Olympia to see the destruction or the fight of athletes; and will you not choose to see the combat between a fever and a man? Would such a man accuse God who sent him down as if God were treating him unworthily, a man who gloried in his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency of behaviour, because he displays his virtue more conspicuously? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the great king (the king of Persia)? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? But where there are corrupt principles, there these things must of necessity be. When the young man asked, if when a Cynic has fallen sick, and a friend asks him to come to his house and to be take care of in his sickness, shall the Cynic accept the invitation, he replied, And where shall you find, I ask, a Cynic’s friend? For the man who invites ought to be such another as the Cynic that he may be worthy of being reckoned the Cynic’s friend. He ought to be a partner in the Cynic’s sceptre and his royalty, and a worthy minister, if he intends to be considered worthy of a Cynic’s friendship, as Diogenes was a friend of Antisthenes, as Crates was a friend of Diogenes. Do you think that if a man comes to a Cynic and salutes him, that he is the Cynic’s friend, and that the Cynic will think him worthy of receiving a Cynio into his house? So that if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man’s house and to be well fed there for a time. Why then do you think of attempting so great a thing (as the life of a Cynic)? But, said the young man, shall marriage and the procreation of children as a chief duty be undertaken by the Cynic? If you grant me a community of wise men, Epictetus replies, perhaps no man will readily apply himself to the Cynic practice. For on whose account should he undertake this manner of life? However if we suppose that he does, nothing will prevent him from marrying and begetting children; for his wife will be another like himself, and his father in law another like himself, and his children will be brought up like himself. But in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction be employed only on the ministration of God, It is remarkable that Epictetus here uses the same word ( ἀπερισπάστως ) with St. Paul, 1 Cor. vii. 35, and urges the same consideration, of applying wholly to the service of God, to dissuade from marriage. His observation too that the state of things was then ( ὡς ἐν παρατάξει ) like that of an army prepared for battle, nearly resembles the Apostle’s ( ἐνεστῶσα ἀνάγκη ) present necessity. St. Paul says 2 Tim. ii. 4 ( οὐδεὶς στρατευόμενος ἐμπλέκεται etc.) no man that warreth entangleth himself with the affairs of life. So Epictetus says here that a Cynic must not be ( ἐμπεπλεγμένον ) in relations etc. From these and many other passages of Epictetus one would be inclined to think that he was not unacquainted with St. Paul’s Epistles or that he had heard something of the Christian doctrine. Mrs. Carter. I do not find any evidence of Epictetus being acquainted with the Epistles of Paul. It is possible that he had heard something of the Christian doctrine, but I have not observed any evidence of the fact. Epictetus and Paul have not the same opinion about marriage, for Paul says that if they cannot contain, let them marry: for it is better to marry than to burn. Accordingly his doctrine is to avoid fornication let every man have his own wife, and let every woman have her own husband. He does not directly say what a man should do when he is not able to maintain a wife; but the inference is plain what he will do (I Cor. vii. 2). Paul’s view of marriage differs from that of Epictetus, who recommends marriage. Paul does not: he writes, I say therefore to the unmarried and widows, It is good for them if they abide even as I. He does not acknowledge marriage and the begetting of children as a duty; which Epictetus did. In the present condition of the world Epictetus says that the minister of God should not marry, because the cares of a family would distract him and make him unable to discharge his duties. There is sound sense in this. A minister of God should not be distracted by the cares of a family, especially if he is poor. able to go about among men, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable and good man? and if he observes them he will lose the character of the messenger, and spy and herald of God. For consider that it is his duty to do something towards his father in law, something to the other kinsfolks of his wife, something to his wife also (if he has one). He is also excluded by being a Cynic from looking after the sickness of his own family, and from providing for their support. And to say nothing of the rest, he must have a vessel for heating water for the child that he may wash it in the bath; wool for his wife when she is delivered of a child, oil, a bed, a cup: so the furniture of the house is increased. I say nothing of his other occupations, and of his distraction. Where then now is that king, he who devotes himself to the public interests, The people’s guardian and so full of cares. Homer, Iliad ii. 25 whose duty it is to look after others, the married and those who have children; to see who uses his wife well, who uses her badly; who quarrels; what family is well administered, what is not; going about as a physician does and feels pulses? He says to one, you have a fever, to another you have a head-ache, or the gout: he says to one, abstain from food; to another he says, eat; or do not use the bath; to another, you require the knife, or the cautery. How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the school-master with writing tablets, and styles (for writing). Besides must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him.—Yes, but Crates took a wife.—You are speaking of a circumstance which arose from love and of a woman who was another Crates. But we are inquiring about ordinary marriages and those which are free from distractions, and making this inquiry we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic. How then shall a man maintain the existence of society? In the name of God, are those men greater benefactors to society who introduce into the world to occupy their own places two or three grunting children, or those who superintend as far as they can all mankind, and see what they do, how they live, what they attend to, what they neglect contrary to their duty? Did they who left little children to the Thebans do them more good than Epaminondas who died childless? And did Priamus who begat fifty worthless sons or Danaus or Aeolus contribute more to the community than Homer? then shall the duty of a general or the business of a writer exclude a man from marriage or the begetting of children, and such a man shall not be judged to have accepted the condition of childlessness for nothing; and shall not the royalty of a Cynic be considered an equivalent for the want of children? Do we not perceive his grandeur and do we not justly contemplate the character of Diogenes; and do we instead of this turn our eyes to the present Cynics who are dogs that wait at tables, and in no respect imitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have moved us at all nor should we have wondered if a Cynic should not marry or beget children. Man, the Cynic is the father of all men; the men are his sons, the women are his daughters: he so carefully visits all, so well does he care for all. Do you think that it is from idle impertinence that he rebukes those whom he meets? He does it as a father, as a brother, and as the minister of the father of all, the minister of Zeus. If you please, ask me also if a Cynic shall engage in the administration of the state. Fool, do you seek a greater form of administration than that in which he is engaged? Do you ask if he shall appear among the Athenians and say something about the revenues and the supplies, he who must talk with all men, alike with Athenians, alike with Corinthians, alike with Romans, not about supplies, nor yet about revenues, nor about peace or war, but about happiness and unhappiness, about good fortune and bad fortune, about slavery and freedom? When a man has undertaken the administration of such a state, do you ask me if he shall engage in the administration of a state? ask me also if he shall govern (hold a magisterial office): again I will say to you, Fool, what greater government shall he exercise than that which he exercises now? It is necessary also for such a man (the Cynic) to have a certain habit of body: for if he appears to be consumptive, thin and pale, his testimony has not then the same weight. For he must not only by showing the qualities of the soul prove to the vulgar that it is in his power independent of the things which they admire to be a good man, but he must also show by his body that his simple and frugal way of living in the open air does not injure even the body. See, he says, I am a proof of this, and my own body also is. So Diogenes used to do, for he used to go about fresh looking, and he attracted the notice of the many by his personal appearance. But if a Cynic is an object of compassion, he seems to be a beggar: all persons turn away from him, all are offended with him; for neither ought he to appear dirty so that he shall not also in this respect drive away men; but his very roughness ought to be clean and attractive. There ought also to belong to the Cynic much natural grace and sharpness; and if this is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, Are you the Diogenes who does not believe that there are gods? And, how, replied Diogenes, can this be when I think that you are odious to the gods? On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer’s line (Iliad, ii. 24) A man a councillor should not sleep all night, he answered, when he was half asleep, The people’s guardian and so full of cares. But before all the Cynic’s ruling faculty must be purer than the sun; and if it is not, he must necessarily be a cunning knave and a fellow of no principle, since while he himself is entangled in some vice he will reprove others. For see how the matter stands: to these kings and tyrants their guards and arms give the power of reproving some persons, and of being able even to punish those who do wrong though they are themselves bad; but to a Cynic instead of arms and guards it is conscience ( τὸ συνειδός ) which gives this power. When he knows that he has watched and laboured for mankind, and has slept pure, and sleep has left him still purer, and that he thought whatever he has thought as a friend of the gods, as a minister, as a participator of the power of Zeus, and that on all occasions he is ready to say Lead me, O Zeus, and thou, O Destiny; and also, If so it pleases the gods, so let it be; why should he not have confidence to speak freely to his own brothers, to his children, in a word to his kinsmen? For this reason he is neither over curious nor a busybody when he is in this state of mind; for he is not a meddler with the affairs of others when he is superintending human affairs, but he is looking after his own affairs. If that is not so, you may also say that the general is a busybody, when he inspects his soldiers, and examines them and watches them and punishes the disorderly. But if while you have a cake under your arm, you rebuke others, I will say to you, Will you not rather go away into a corner and eat that which you have stolen; what have you to do with the affairs of others? For who are you? are you the bull of the herd, or the queen of the bees? Show me the tokens of your supremacy, such as they have from nature. But if you are a drone claiming the sovereignty over the bees, do you not suppose that your fellow citizens will put you down as the bees do the drones? The Cynic also ought to have such power of endurance as to seem insensible to the common sort and a stone: no man reviles him, no man strikes him, no man insults him, but he gives his body that any man who chooses may do with it what he likes. For he bears in mind that the inferior must be overpowered by the superior in that in which it is inferior; and the body is inferior to the many, the weaker to the stronger. He never then descends into such a contest in which he can be overpowered; but he immediately withdraws from things which belong to others, he claims not the things which are servile. But where there is will and the use of appearances, there you will see how many eyes he has so that you may say, Argus was blind compared with him. Is his assent ever hasty, his movement (towards an object) rash, does his desire ever fail in its object, does that which he would avoid befal him, is his purpose unaccomplished, does he ever find fault, is he ever humiliated, is he ever envious? To these he directs all his attention and energy; but as to every thing else he snores supine. All is peace; there is no robber who takes away his will, no tyrant. But what say you as to his body? I say there is. And his possessions? I say there is. And as to magistracies and honours?— What does he care for them?—When then any person would frighten him through them, he says to him, Begone, look for children: masks are formidable to them; but I know that they are made of shell, and they have nothing inside. About such a matter as this you are deliberating. Therefore, if you please, I urge you in God’s name, defer the matter, and first consider your preparation for it. For see what Hector says to Andromache, Retire rather, he says, into the house and weave: War is the work of men of all indeed, but specially ’tis mine. II. vi. 490. So he was conscious of his own qualification, and knew her weakness. |
|
| 118. Seneca The Younger, De Clementia, 2.6, 2.5, 2.4-5(SVF 3.452) (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 390 |
| 119. Seneca The Younger, De Constantia Sapientis, 7.1, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 337, 343; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52 |
| 120. Irenaeus, Refutation of All Heresies, 3.185 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 133, 134 |
| 121. Clement of Alexandria, Christ The Educator, 2.1, 2.10.90-2.10.102 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •clement of alexandria, church father, hope and love for god compatible with apatheia •clement of alexandria, church father, this love makes apatheia possible •diadochus, bishopof photice, love for god makes apatheia possible •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276, 284, 389 |
| 122. Justin, First Apology, 1.14 (PG 6.347 A-350 A), 1.19 (PG 6.355 B-358 B) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 123. Gellius, Attic Nights, 7.19.1ff. (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 124. Galen, On The Doctrines of Hippocrates And Plato, 5.5.15, 5.5.3, 5.5.4, 5.5.5, 5.5.6, 5.5.7, 5.5.8, 5.5.9, 5.5.10, 5.5.21, 5.5.14, 5.5.16, 5.5.17, 5.5.18, 5.5.19, 5.5.12, 5.5.11, 5.5.20, 5.5.13, 3.3.1, 3.3.2, 3.3.3, 3.3.4, 3.3.5, 3.3.6, 3.3.7, 3.3.8, 3.3.9, 3.3.10, 3.3.11, 3.3.12, 3.3.13, 3.3.14, 3.3.15, 3.3.16, 3.3.17, 4.1.12, 3.3.30, 3.3.29, 3.3.28, 3.3.27, 3.3.26, 1 fr. 6, 3.3.25, 3.3.23, 3.3.22, 3.3.21, 3.3.20, 3.3.19, 3.3.18, 3.3.24, 5.5.31, 5.5.30, 5.5.29, 4.1.16, 5.1.8, 5.5.34, 6.1.4, 5.6.19, 6.8.83, 6.8.81, 6.8.80, 6.8.79, 6.8.78, 6.8.77, 6.1.24, 6.8.82, 5.6.20, 5.5.35, 5.5.33, 5.5.32, 4.5.30, 4.5.46, 4.5.26, 4.5.45, 4.5.44, 4.5.43, 4.5.42, 4.5.41, 4.2.18, 4.5.28, 4.5.27, 4.5.31, 4.2.17, 4.2.15, 4.2.16, 4.5.37, 4.5.29, 4.5.36, 4.5.35, 4.5.38, 4.5.34, 4.5.32, 4.5.33, 4.2.14, 4.5.40, 4.5.39, 4.5.25, 4.5.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 393 |
| 125. Galen, On Affected Parts, 6.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 126. Anon., Lamentations Rabbah, 1.46, 1.47, 1.51, 1.49, 1.50, b1.16, 1.48, 1.45 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 241 |
| 127. Alcinous, Handbook of Platonism, 23.1-23.2, 24.1-24.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) •aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan •love, 2 kinds of erotic love in socrates, plato, theophrastus, alcinous, later stoics Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 128. Marcus Aurelius Emperor of Rome, Meditations, 2.9, 9.42 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 399, 440 |
| 129. Tertullian, Against Marcion, 4.16.4, 4.42.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 135 |
| 130. Posidonius Olbiopolitanus, Fragments, 164 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 341 |
| 131. Clement of Alexandria, Miscellanies, 7.14, 7.11, 7.14 (84.2), 7.10, 7.3 (14.3), 6.9 (74.2), 2.20 (103.1), 2.20 (120-2), 2.20 (126.3), 3.7 (57.1-2), 4.22 (138.1), 6.9, 6.9 (71-4), 2.15 (96-8); 2.16, 6.9 (73.3), 2.20, 2.16 (72) (SVF 3.433), 4.26, 4.6 (11-15), 7.11 (62), 7.14 (88.4-7), 7.3 (13.2), 6.9 (75.1), 6.9 (73), 6.9 (72.1), 3.5 (42.1), 2.20 (118.7-119.2), 3.24, 2.21 (129) (SVF 3 Diogenes 46; Antipater 58; Posidonius F 186 Edelstein and Kidd), 5.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 132. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, 181.4, 139.21(SVF 3.722) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 48 |
| 133. Sextus, Against The Mathematicians, 7.239(SVF 3.399) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 281 |
| 134. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 12.1, 21.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 135. Anon., The Acts of Paul And Thecla, 11, 19, 26, 9, 8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 153 |
| 136. Origen, Exhortation To Martyrdom, 4, 28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 199 |
| 137. Origen, Homilies On Ezekiel, 1.1, 1.4, 6.6, 319.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 183 |
138. Babylonian Talmud, Gittin, 57b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •maternal love, sorrow of mother Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 241| 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, Rabbi Ḥiyya bar Avin says that Rabbi Yehoshua ben Korḥa says: An old man from among the inhabitants of Jerusalem related to me: In this valley that lies before you, Nebuzaradan, captain of the guard of the Babylonian king Nebuchadnezzar, killed 2,110,000 people. And in Jerusalem itself he killed 940,000 people on one stone, until the blood of his victims flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan found the blood of Zechariah, the son of Jehoiada the priest, and saw that it was bubbling up from the ground, and he said: What is this? Those in the Temple said to him: It is sacrificial blood that had been poured there. He brought animal blood, compared it to the blood bubbling up from the ground, and saw that it was not similar to it.,Nebuzaradan said to them: If you tell me whose blood this is, it will be well for you. 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, and we rose up against him, and killed him (II Chronicles 24:20–22), and for many years now his blood has not settled.,Nebuzaradan said to them: I will appease Zechariah. He brought the members of the Great Sanhedrin and of a lesser Sanhedrin and killed them alongside the bubbling blood, but it still did not settle. He then brought young men and virgins and killed them alongside it, but it still did not settle. He then brought schoolchildren and killed them alongside it, but it still did not settle. Finally Nebuzaradan said to him: Zechariah, Zechariah, I have killed the best of them. Would it please you if I destroyed them all? When he said this, the blood at last settled.,At that moment Nebuzaradan contemplated the idea of repentance and said to himself: If, for the death of one soul, that of Zechariah, God punishes the Jewish people in this manner, then that man, that is to say, I, who has killed all of those souls, all the more so will be I be subject to great punishment from God. He fled, sent to his house a document detailing what was to be done with his property, and converted to Judaism.,A Sage taught a baraita relating to this matter: Naaman, 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 was a ger toshav, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, by contrast, was a convert, as explained previously.,The Gemara adds that some of Haman’s descendants studied Torah in Bnei Brak, and some of Sisera’s descendants taught children Torah in Jerusalem, and some of Sennacherib’s descendants taught Torah in public. Who are they? They are Shemaya and Avtalyon, the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, this is alluded to by that which is written: “I have set her blood upon the bare rock that it should not be covered” (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22), which the Sages expounded as follows: “The voice”; this is the cry stirred up by the emperor Hadrian, who caused the Jewish people to cry out when he killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice the number of men who left Egypt. “The voice of Jacob”; this is the cry aroused by the emperor Vespasian, who killed four million people in the city of Beitar. And some say: He killed forty million people. “And the hands are the hands of Esau”; this is the wicked kingdom of Rome that destroyed our Temple, burned our Sanctuary, and exiled us from our land.,Alternatively, “the voice is the voice of Jacob” means that no prayer is effective in the world unless some member of the seed of Jacob has a part in it. The second clause in the verse, “and the hands are the hands of Esau,” means that no war grants victory unless some member of the seed of Esau has a part in it.,And this is what Rabbi Elazar says: The verse that says: “You shall be hid from the scourge of the tongue” (Job 5:21), means: You shall need to hide on account of quarrels provoked by the tongue. Rav Yehuda says that Rav says: What is the meaning of that which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” (Psalms 137:1)? This teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. He saw the destruction of the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” He saw the destruction of the Second Temple, as it is written later in that same psalm: “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”,Rav Yehuda says that Shmuel says, and some say that it was Rabbi Ami who says this, and some say that it was taught in a baraita: There was an incident involving four hundred boys and girls who were taken as captives for the purpose of prostitution. These children sensed on their own what they were expected to do, and they said: If we commit suicide and drown in the sea, will we come to eternal life in the World-to-Come? The oldest child among them expounded the verse: “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” (Psalms 68:23). “I will bring back from Bashan,” i.e., from between the teeth [bein shen] of the lion, and “I will bring them back from the depths of the sea” is referring to those who drown in the sea for the sake of Heaven.,When the girls heard this, they all leapt and fell into the sea. The boys then drew an a fortiori inference with regard to themselves and said: If these girls, for whom sexual intercourse with men is their natural way, act in such a manner, then we, for whom sexual intercourse with men is not our natural way, should all the more so conduct ourselves likewise. They too leapt into the sea. Concerning them and others like them the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” (Psalms 44:23).,And Rav Yehuda said: This verse applies to the woman and her seven sons who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: They brought in the first of the woman’s sons before the emperor and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “I am the Lord your God” (Exodus 20:2). They immediately took him out and killed him.,And they then brought in another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall have no other gods beside Me” (Exodus 20:3). And so they took him out and killed him. They then brought in yet another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed” (Exodus 22:19). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall not bow down to any other god” (Exodus 34:14). And so they took him out and killed him. They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as 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” (Deuteronomy 4:39). And so they took him out and killed him.,They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You have avouched the Lord this day to be your God…and the Lord has avouched you this day to be a people for His own possession” (Deuteronomy 26:17–18). 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.,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that people will say that he has accepted the king’s authority [harmana]. The boy said to him: Woe [ḥaval] to you, Caesar, woe to you, Caesar. If you think that for the sake of your honor I should fulfill your command and do this, then for the sake of the honor of the Holy One, Blessed be He, all the more so should I fulfill His command.,As 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 son to the altar, but I bound seven altars. She too in the end went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” (Psalms 113:9), as she raised her children to be devoted in their service of God.,Rabbi Yehoshua ben Levi says concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that this is referring to circumcision, which was given for the eighth day, as the blood of our newborn sons is spilled for the sake of the covet with God. Rabbi Shimon ben Lakish says: This verse was stated in reference to Torah scholars who demonstrate the halakhot of slaughter on themselves, meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is as Rava says: A person may demonstrate anything using himself to illustrate the act except for slaughter and another matter, a euphemism for sexual intercourse.,Rav Naḥman bar Yitzḥak says: These people in the verse are Torah scholars who kill themselves over the words of Torah, in accordance with the statement of 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” (Numbers 19:14). Rabba bar bar Ḥana says that Rabbi Yoḥa says: Forty se’a |
|
139. Porphyry, On Abstinence, 2.52, 1.32, 1.41, 1.52, 2.45.4, 4.20, 1.14 (Heracleides of Pontus) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276, 284 | 2.52. Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that which they tend; but we rightly say, that the man who we designate as a philosopher, and who is separated from externals, will not [75] be disturbed by daemons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may become a confabulator of the mighty Zeus. 2.52. 52.Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that which they tend; but we rightly say, that the man who we designate as a philosopher, and who is separated from externals, will not |75 be disturbed by daemons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may become a confabulator of the mighty Jupiter. |
|
140. Porphyry, Letter To Marcella, 28, 35, 33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276, 284 | 33. Naked was he sent into the world, and naked shall he call on Him that sent him. For |51 God listens only to those who are not weighed down by alien things, and guards those who are purified from corruption. Consider it a great help towards the blessed life if the captive in the thraldom of nature takes his captor captive. For we are bound in the chains that nature has cast around us, by the belly, the throat and the other members and parts of the body, and by the use of these and the pleasant sensations that arise therefrom and the fears they occasion. But if we rise superior to their witchcraft, and avoid the snares laid by them, we lead our captor captive. Neither trouble thyself much whether thou be male or female in body, nor look on thyself as a woman, for I did not approach thee as such. Flee all that is womanish in the soul, as though thou hadst a man's body about thee. For what is born from a virgin soul and a pure mind is most blessed, since imperishable springs from imperishable. But what the body produces is held corrupt by all the gods. |
|
| 141. Origen, Commentary On John, 20, verse 29 (PG 14.657 D) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 142. Origen, Commentary On Romans, 6, verse 14 (PG 14.1102 B-C) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 143. Iamblichus, Life of Pythagoras, 31.217 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 277 |
| 144. Plotinus, Enneads, 1, 1.1.10, 1.1, 3.5, 4.7.1, 6.7.35(24-6), 6.7, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 145. Origen, Commentary On Romans, 6, verse 14 (PG 14.1102 B-C) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 146. Origen, Commentary On Romans, 6, verse 14 (PG 14.1102 B-C) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 147. Origen, Commentary On Matthew, 15, verse 17 (PG 13.1304 A), verse 4 (PG 13.1264 A), 17.20, 17.19, 17.18, 17.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 148. Cyprian, The Advantage of Patience, 16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 134 |
149. Diogenes Laertius, Lives of The Philosophers, 7.111, 7.106(SVF 3.127), 7.129(SVF 3.716), 7.96, 7.94, 10.119, 10.7, 7.113(SVF 3.396), 7.130(SVF 3.757), 6.11, 5.31, 7.177(SVF 1.624), 7.98, 7.116, 7.104-5(SVF 3.119), 10.118, 2.91, 7.131, 7.33, 6.3, 6.46, 6.69, 6.72, 6.88, 6.96, 6.97, 7.88(SVF 3 Diogenes 45), 10.149 (Epicurus, Kyriai Doxai), 6.37, 7.114, 7.113, 7.112, 7.110, 7.126, 7.123, 7.119, 7.86, 7.85 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 185; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 | 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. |
|
| 150. Lactantius, Divine Institutes, 3.23, 6.15(SVF 3.437) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
151. Origen, On First Principles, 1.3.8, 4.4.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •clement of alexandria, church father, hope and love for god compatible with apatheia •motivation, of god’s fatherly love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 184; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 388 | 1.3.8. Having made these declarations regarding the Unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit — those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God. And this I consider is Paul's meaning, when he says that to some is given the word of wisdom, to others the word of knowledge, according to the same Spirit. And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things, in the words, There are diversities of operations, but one God who works all in all. Whence also the working of the Father, which confers existence upon all things, is found to be more glorious and magnificent, while each one, by participation in Christ, as being wisdom, and knowledge, and sanctification, makes progress, and advances to higher degrees of perfection; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier, he obtains, when he is made worthy, the grace of wisdom and knowledge, in order that, after all stains of pollution and ignorance are cleansed and taken away, he may make so great an advance in holiness and purity, that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect, so that the being which exists may be as worthy as He who called it into existence. For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide forever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, Who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence. |
|
152. Origen, Against Celsus, 2.38.23-2.38.29, 4.18, 8.33.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •motivation, of god’s fatherly love •god, the love of Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 17, 183 | 4.18. But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unexamined. He proceeds, accordingly, as follows: God either really changes himself, as these assert, into a mortal body, and the impossibility of that has been already declared; or else he does not undergo a change, but only causes the beholders to imagine so, and thus deceives them, and is guilty of falsehood. Now deceit and falsehood are nothing but evils, and would only be employed as a medicine, either in the case of sick and lunatic friends, with a view to their cure, or in that of enemies when one is taking measures to escape danger. But no sick man or lunatic is a friend of God, nor does God fear any one to such a degree as to shun danger by leading him into error. Now the answer to these statements might have respect partly to the nature of the Divine Word, who is God, and partly to the soul of Jesus. As respects the nature of the Word, in the same way as the quality of the food changes in the nurse into milk with reference to the nature of the child, or is arranged by the physician with a view to the good of his health in the case of a sick man or (is specially) prepared for a stronger man, because he possesses greater vigour, so does God appropriately change, in the case of each individual, the power of the Word to which belongs the natural property of nourishing the human soul. And to one is given, as the Scripture terms it, the sincere milk of the word; and to another, who is weaker, as it were, herbs; and to another who is full-grown, strong meat. And the Word does not, I imagine, prove false to His own nature, in contributing nourishment to each one, according as he is capable of receiving Him. Nor does He mislead or prove false. But if one were to take the change as referring to the soul of Jesus after it had entered the body, we would inquire in what sense the term change is used. For if it be meant to apply to its essence, such a supposition is inadmissible, not only in relation to the soul of Jesus, but also to the rational soul of any other being. And if it be alleged that it suffers anything from the body when united with it, or from the place to which it has come, then what inconvenience can happen to the Word who, in great benevolence, brought down a Saviour to the human race?- seeing none of those who formerly professed to effect a cure could accomplish so much as that soul showed it could do, by what it performed, even by voluntarily descending to the level of human destinies for the benefit of our race. And the Divine Word, well knowing this, speaks to that effect in many passages of Scripture, although it is sufficient at present to quote one testimony of Paul to the following effect: Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him, and given Him a name which is above every name. |
|
| 153. Basil of Caesarea, Homiliae In Hexaemeron, 3.5-3.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, 2 kinds, higher leaves only will (thelein) and love (agapē) Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 154. Nemesius, On The Nature of Man, 19(SVF 3.416) (4th cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •clement of alexandria, church father, hope and love for god compatible with apatheia •clement of alexandria, church father, this love makes apatheia possible •diadochus, bishopof photice, love for god makes apatheia possible •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 155. Evagrius Ponticus, Praktikos, 35, 38, 81, 84, 91, 89 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 156. Basil of Caesarea, Letters, 2, 261, 269, 28, 300-302, 5-6, 62, 140 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391 |
| 157. Ambrose, On Abraham, 2.11.85 (4th cent. CE - 4th cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 248 |
| 158. Gregory of Nazianzus, Letters, 165, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 159. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 160. Basil of Caesarea, Letters, 140, 2, 261, 269, 28, 301-302, 5-6, 62, 300 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391 |
| 161. Julian (Emperor), Ad Heraclium Cynicum, 214d (4th cent. CE - 4th cent. CE) Tagged with subjects: •love of the enemy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 201 |
| 162. Servius, In Vergilii Bucolicon Librum, 10.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •the invention of love (tom stoppard) Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 136 |
| 163. Gregory of Nazianzus, Orations, 26.13 (PG 35.1245 B), 7.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 164. Augustine, Confessions, 10.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lack, in the explanation of generous love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 81 |
| 165. Augustine, Reply To Faustus, a b c d\n0 22.30 22.30 22 30\n1 15.7 15.7 15 7\n2 19.26 19.26 19 26\n3 19.24 19.24 19 24\n4 16.14 16.14 16 14\n5 20.6 20.6 20 6\n6 22.98 22.98 22 98\n7 "12.9" "12.9" "12 9"\n8 22.14 22.14 22 14\n9 22.13 22.13 22 13\n10 "19.27" "19.27" "19 27"\n11 "19.25" "19.25" "19 25"\n12 "19.23" "19.23" "19 23"\n13 "15.8" "15.8" "15 8"\n14 12.25 12.25 12 25\n15 "12.25" "12.25" "12 25"\n16 "12.11" "12.11" "12 11"\n17 "19.22" "19.22" "19 22"\n18 "4.2" "4.2" "4 2"\n19 "6.2" "6.2" "6 2"\n20 "22.6" "22.6" "22 6"\n21 "19.16" "19.16" "19 16"\n22 "12.28" "12.28" "12 28"\n23 "12.27" "12.27" "12 27"\n24 12.26 12.26 12 26\n25 19.8 19.8 19 8\n26 "32.18" "32.18" "32 18"\n27 19.7 19.7 19 7\n28 "16.32" "16.32" "16 32"\n29 "19.19" "19.19" "19 19"\n30 "18.6" "18.6" "18 6"\n31 "13.10" "13.10" "13 10" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 277 |
| 166. Augustine, Against Julian, 3.14.28, 3.21.43, 3.21.49, 4.14.69, 4.43.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274, 276, 277 |
| 167. Augustine, On Christian Doctrine, 3.22, 3.26, 1.35.39, 3.10.15, 1.33.37, 1.16.15, 1.35.39-36.40, 1.36.40, 1.36.41, 1.22.20, 1.25.26-30.32, 1.22.21, 1.34.38, praef. 5, 1.32.35-33.37, 1.30.32, 3.10.16, 3.12.20, 1.40.44, 3.14.22, 2.6.7, 2.7.10, 3.17.25, 3.10.14, 4.28.61, 3.23.33, 1.26.27, 1.30.33, 1.34, 1.33, 1.22, 1.32, 1.31, 1.30, 1.29, 1.28, 1.25, 1.23, 1.35, 1.27, 1.26, 1.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 145 |
| 168. Augustine, Commentary On Genesis, 9.14.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 47 |
| 169. Augustine, De Gestis Pelagi, a b c d\n0 "22.46" "22.46" "22 46"\n1 "26.51" "26.51" "26 51"\n2 "27.52" "27.52" "27 52" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 247 |
| 170. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 12 A, 53 C, 61 C, 68 A, 88 C, 89 B, 93 A-C, 93b-96a, 96 B, 96 C-97 A, 89 B-C (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389, 393 |
| 171. Augustine, On The Morals of The Manichaeans, 1.1.2, 1.8.13, 1.9.15, 1.14.27, 1.16.28, 1.17.30-1.17.31, 1.18.34, 1.19.35, 1.21.39, 1.22.40, 1.23.42-1.23.43, 1.24.44-1.24.45, 1.25.46, 1.28.56, 1.29.59 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, as unifying theme of scripture Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 220, 221, 222, 223, 224 |
| 172. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, a b c d\n0 "3.1.1" "3.1.1" "3 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, of the holy spirit Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 247 |
| 173. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 34.5, 34.6, 34.4, 33.11-34.6, 207.17 ff (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 174. Augustine, On The Holy Trinity, 6.5.1, 8.8.12, 8.10.14, 15.17.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41, 216, 217, 218 |
| 175. Augustine, De Vera Religione Liber Unus, 17.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, as unifying theme of scripture Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 223 |
| 176. Augustine, Enarrationes In Psalmos, 140.1, 144.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, as unifying theme of scripture •god, the love of Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 12; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 334 |
| 177. Augustine, Enchiridion, 32.121 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, as unifying theme of scripture Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 334 |
| 178. Augustine, In Epistolam Joannis Ad Parthos Tractatus Decem, 10.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, as unifying theme of scripture Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 334 |
| 179. Augustine, In Evangelium Joannis Tractatus Cxxiv, a b c d\n0 82.2 82.2 82 2\n1 82.3 82.3 82 3\n2 82.4 82.4 82 4\n3 "38.9" "38.9" "38 9"\n4 "3.17" "3.17" "3 17"\n5 "5.15" "5.15" "5 15"\n6 "9.8" "9.8" "9 8"\n7 "15.17" "15.17" "15 17"\n8 "26.3" "26.3" "26 3"\n9 "74.2" "74.2" "74 2" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 32 |
| 180. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 948 A), 1, 8, 777 A), 4, 857 A), Homily 8, p.254 (PG 44, Homily 1, Homily 4, p.30.7-8 (PG 44, pp.134-5 (PG 44 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 393 |
| 181. Augustine, De Nuptiis Et Concupiscentia, 1.13.12, 2.37.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
182. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 | 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. |
|
| 183. Stobaeus, Anthology, 4.468.4-7 (Theophrastus frags.557-8 FGH&S), 4.2.13 (Democritus frags.257-9 DK), 4.508.8-509.4 (Antipater SVF 3.63), 4.503.18, 4.503.19, 4.503.20, 4.503.21, 4.503.22, 4.503.23, 4.503.24, 2.91.9, 2.91.8, 2.91.7, 2.91.6, 2.67.5, 2.67.6, 2.67.7, 2.67.8, 2.67.9, 2.67.10, 2.67.11, 2.67.12, 2.91.5, 2.91.4, 2.90.19-91.4, 2.93.1, 2.93.2, 2.93.3, 2.93.4, 2.90.19-91.9, 2.93.12, 2.93.13, 2.93.11, 2.93.10, 2.93.8, 2.93.9, 2.93.5, 2.93.6, 2.93.7, 2.60.16, 2.60.17, 2.60.18, 2.60.19, 2.60.20, 2.60.21, 2.60.22, 2.60.9, 2.60.10, 2.60.11, 2.60.12, 2.60.13, 2.60.14, 2.60.15, 2.60.23, 2.60.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 184. Proclus, Commentary On Plato'S Republic, vol.2.303.1-4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 185. Proclus, In Platonis Alcibiadem, 133.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan •love, 2 kinds of erotic love in socrates, plato, theophrastus, alcinous, later stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 186. Damaskios, In Philebum, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •love, the right kind of homosexual love is not an emotion (pathos) in stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 50 |
| 187. Jerome, Quaestionum Hebraicarum In Genesim (Hebraicarum Quaestionum In Genesim), 27.21 (5th cent. CE - 5th cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 248 |
| 188. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •love, brotherly, god of •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136 |
| 189. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •love, brotherly, god of •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136 |
| 190. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •love, brotherly, god of •love, brotherly, of ones enemies Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 136 |
| 191. Jerome, De Nominibus Hebraicis, 72.25, 73.7, 75.1, 78.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •the body, love of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 248 |
| 192. Augustine, Letters, 31.6 (7th cent. CE - 7th cent. CE) Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 193. Stobaeus, Eclogues, 2.92(SVF 3.413), 2.90(SVF 3.394), 2.144.9, 2.58.5, 2.58.6, 2.58.7, 2.58.8, 2.58.9, 2.72.1, 2.72.2, 2.72.3, 2.72.4, 2.72.5, 2.72.6, 2.101.24-102.2, 2.66.12, 2.66.11, 2.66.10, 2.66.8, 2.66.7, 2.66.6, 2.66.3, 2.65.18, 2.115.4, 2.80.22-81.1, 2.66.11-13(SVF 3.650), 2.69.4, 2.69.3, 2.87.18, 2.91.15-16(SVF 3.395), 2.115.2, 2.79.12-17(SVF 3.118), 2.84.24-85.1(SVF 3.128; 1.192), 2.115.3, 2.75.1, 2.75.2, 2.75.3, 2.75.4, 2.75.6, 2.87.20, 2.87.21, 2.75.5, 2.87.22, 2.144.10, 2.65, 2.76.9-15(SVF 3 Diogenes 44; Antipater 57) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 194. Origen, Commentary On Joshua, 15, verse 3 (GCS 30, pp.386-7) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 387 |
| 195. Arius Didymus, Fragments, 10b, 5b11, 5b2, 10e Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 339, 341 |
| 196. Thomas Aquinas, Quaestiones Disp. De Caritate, 9.7 Tagged with subjects: •dionysius the areopagite, on the unifying force of love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203, 211 |
| 197. Thomas Aquinas, Ad Rom., 13 lectio 3.544-5, 8 lectio 7.733, 8 lectio 7.722, 5 lectio 1.392, 13 lectio 3 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 28 |
| 198. Thomas Aquinas, Super Ev. S. Joannis, 15.22.2000, 15.23.2002 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 32 |
| 199. Thomas Aquinas, Summa Contra Gentes, 1.91.758 Tagged with subjects: •dionysius the areopagite, on the unifying force of love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203, 211 |
| 201. Dionysius The Areopagite, Celestial Hierarchy, 1.3, 8.2, 177c, 181b, 181c Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 335 |
| 202. Dionysius The Areopagite, Eccesiastical Hierarchy, 2.1, 3.1, 4.3.2, 404a, 404b, 404c, 440c, 441a, 441b, 444c Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 338 |
| 203. Dionysius The Areopagite, Divine Names, 4.11, 4.12, 4.15, 11.6, 592a, 648a, 654c, 654d, 693b, 701c, 701c-708a, 708b, 708d, 709b, 709c, 712b, 712c, 713a, 713b, 713c, 713d, 7i2a-b, 824d, 889c, 953d-956b, 709d Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 192, 204, 205, 206, 207, 208, 209 |
| 204. Anon., Epicurea, Ed.Usener, p.456 (Scholium on Aristotle, Nicomachean Ethics, 1118b8), p.62 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 205. Philodemus, On Choices And Avoidances, 2 Tsouna‐McKirahan and Indelli, col.6 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 206. Thomas Aquinas, De Spe, 1.11 Tagged with subjects: •dionysius the areopagite, on the unifying force of love Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203 |
| 207. Aquinas, Thomas, Summa Theologiae, 1.2, 2.2, q.15, a.1, ad 3, q.1, a.4, q.2, a.2, 60.3, 26.2, 28.1, 37.1, 37.1.3, 27.4, 25.2, 20.1, 3.5, 23.1, 29.3, 1.8, 39.8, 26, 24, 25, 27, 23 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 47 |
| 208. Epicurus, On Nature, 34.25, lines 22-34 (Arighetti2) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 327 |
| 211. Gregory of Nyssa, Commentary On The Song of Songs (Pg 44), 5, col.876 B-C Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 388 |
| 212. Evagrius, 'Frag.From Sayings of The Fathers (Apophthegmata Patrum), PG 65.176A Evagrius Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 390 |
| 213. Pseudo‐Nilus, Handbook (Edition of Epictetus), 22 (PG 79.1286-1315) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 390 |
| 215. Anon., Scholium On Aristotle, Nicomachean Ethics, 1118b8(=Usener, Epicurea, 456) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 216. Lactantius, Ep.Ad Pentad., 38(SVF 1.213) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •clement of alexandria, church father, hope and love for god compatible with apatheia •clement of alexandria, church father, this love makes apatheia possible •diadochus, bishopof photice, love for god makes apatheia possible •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 217. Pseudo‐Makarios, Logia, p.166, Homily 28.3 (Desprez), type III, lines 10-14 (Klostermann-Berthold) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 218. Augustine, New Sermon, Mainz, Ed.Dolbeau, 41(Sermon on the Good of Marriage = De bono nuptiarum), 42 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 220. Valerius Pinianus, Life of Saint Melania, Ed.Gorce, vol.i, pp.131-2 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 221. Pseudo‐Crates (The Cynic), Letters, Ed.Malherbe, 28 Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 222. Sextus, The Sentences of Sextus, 116, 232, 70, 87, 97, 13 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 223. Pseudo‐Diogenes (The Cynic), Letters, Ed.Malherbe, 44 Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 274 |
| 225. Stoic School, Stoicor. Veter. Fragm., 3.62, 3.71, 3.178-3.179, 3.391, 3.421-3.430, 3.459 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 185, 300, 336, 339, 340, 398 |
| 228. Augustine, On The Catholic And Manichaean Ways of Life, 2.17, 18.15 Tagged with subjects: •love, love, sex, marriage, and procreation, independent of each other Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 277 |
| 231. Anon., '2 Clement, 16.1 Tagged with subjects: •love, of brothers Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177 |
| 232. Dionysius The Areopagite, Didascalia Apostolorum, 14 Tagged with subjects: •love, of dionysiuos the areopagite Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 335, 338 |
| 233. Hierocles, Xxvi, 6-8), 8(113 Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 245 |
| 234. Anon., Pesikta Rabbati, 43 Tagged with subjects: •maternal love, sorrow of mother Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 241 |
| 235. Origen, Commentary On The Song of Songs, Gcs Vol. 33, 63.6-63.16, 70.29-70.30, 71.19-71.20, 194.7-194.12 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41, 73, 76, 81 |
| 236. Gregory of Nyssalangerbeck, Langerbeck, p. 369-70, p. 15, m765 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41 |
| 237. Augustine, In Ep. Joann Ad Parth., i9, pl 35.1984-5, pl 35.2031, 7.5 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 38 |
| 238. Augustine, Cmax. Ar., 2.14.1 Tagged with subjects: •bonds of love, in the trinity Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 218 |
| 239. Athenaeus, Sophists At Dinner, 354 E (SVF 1.624), 8, 13.14, 562 E (Theophrastus fr.559 FHS&G) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 49 |
| 240. Julian of Aeclanum, Ad Florum, a b c d\n0 "2.38" "2.38" "2 38"\n1 "2.48" "2.48" "2 48"\n2 "2.177" "2.177" "2 177"\n3 "2.183" "2.183" "2 183"\n4 "2.194" "2.194" "2 194"\n5 2.167 2.167 2 167\n6 2.168 2.168 2 168\n7 "2.165" "2.165" "2 165"\n8 "2.166" "2.166" "2 166"\n9 "2.57" "2.57" "2 57"\n10 "2.64" "2.64" "2 64"\n11 "2.69" "2.69" "2 69"\n12 "2.75" "2.75" "2 75"\n13 "2.173" "2.173" "2 173"\n14 "2.56" "2.56" "2 56"\n15 "2" "2" "2" None\n16 "2.50" "2.50" "2 50"\n17 "2.17" "2.17" "2 17"\n18 "2.55" "2.55" "2 55"\n19 "2.52" "2.52" "2 52"\n20 "2.53" "2.53" "2 53" Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285 |
| 241. Papyri, P.Oxy., 11.11-11.12, 11.18, 11.34, 11.86, 11.89, 11.109-11.110 Tagged with subjects: •isis, and mothers love in trials of unfortunate •mother, love of, brought by isis to trials of unfortunate Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 321 |
| 242. Various, Long And Sedley, The Hellenistic Philosophers, 57b, 57c, 57d, 57a Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300 |
| 243. Philodemus, Stoic. Ind., 61 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300, 511 |
| 244. Galen, Aff. Dig., 2.4.11-5.6 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 157 |
| 245. Plutarch, An. Procr., 1025c, 1025d Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59, 61 |
| 246. Pseudo‐Nilus =Evagrius, Sentences To The Monks, PG 40.1280 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •clement of alexandria, church father, hope and love for god compatible with apatheia •clement of alexandria, church father, this love makes apatheia possible •diadochus, bishopof photice, love for god makes apatheia possible •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389 |
| 248. Basil of Caesarea, On The Eucharist, 7 (PG 31) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391 |
| 250. Basil of Caesarea, Ascetic Sermons, 872), 1.1-2 (PG 31.869, 1.2 (PG 31, col.872 C) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391 |
| 251. Paulinus of Nola, Epithalamium Carmen, 25.233-4 (CSEL 30.2, pp.307-29) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 276 |
| 252. Plutarch, Erotikos, 769A-B, 769F Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 277 |
| 254. Plutarch, Adul. Amic., 48, 48e-, 48e-49b, 49b, 61d Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59 |
| 255. Papyri, Pherc. 1497/Ib, 115.1-115.6 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 318 |
| 256. Philodemus, Mus., Bk. 4, 115.1-115.6 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 318 |
| 257. Hierocles, Ee, 9.1-9.10 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 399 |
| 258. Hierocles, Aa, 376 Tagged with subjects: •love of various things (philomatheia, philomousia, ktl.) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 398, 399 |
| 259. Panaetius, Fr., 1, 86-87 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 511 |
| 260. Libanius, Preliminary Exercises, 3.4.1-3.4.3 Tagged with subjects: •aristotle, distinction of two kinds of love ascribed to a., but perhaps theophrastan •love, 2 kinds of erotic love in socrates, plato, theophrastus, alcinous, later stoics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 279 |
| 261. Gregory of Nyssa, On Placilla, Ed.Jaeger Et Al., vol.ix, p.486 (PG 46, col 889), pp.476-7 (PG 46, col.880 B-C) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
