1. Septuagint, Tobit, 14.10, 12.20, 12.21, 13.17, 13.18, 12.15, 12.19, 12.16, 12.17, 12.18, 12.22, 14.12, 14.11, 14.5, 13.16, 14.6, 14.7, 14.8, 14.9, 14.13, 14.14, 14.2, 14.3, 14.4, 14.11a, 14.15, 3.4, 12.7b, 12.11, 12.12, 12.13, 12.14, 1.11, 1.12, 1.13, 1.14, 3, 12.10, 12.9, 14, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 3.1, 4.15, 4.16, 4.17, 4.18, 4.19, 4.6a, 12.7, 12.8, 13.15, 8.16, 8.17, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 8.15, 8.8, 3.3, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.2, 3.12, 3.13, 3.14, 3.15, 8.5, 8.6, 8.7, 3.11, 4.3, 4.4, 4.8, 4.7, 4.6, 4.5 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 75 | 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. |
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| 2. Septuagint, Baruch, 2, 1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73 |
3. Hebrew Bible, Proverbs, 10.27, 26.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •reproaches •reproach Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 110; Wilson, The Sentences of Sextus (2012) 218| 26.12. רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לִכְסִיל מִמֶּנּוּ׃ | 26.12. Seest thou a man wise in his own eyes? There is more hope of a fool than of him. |
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4. Hebrew Bible, Jonah, 4.3, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73| 4.3. וְעַתָּה יְהוָה קַח־נָא אֶת־נַפְשִׁי מִמֶּנִּי כִּי טוֹב מוֹתִי מֵחַיָּי׃ 4.8. וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל־רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת־נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי׃ | 4.3. Therefore now, O LORD, take, I beseech Thee, my life from me; for it is better for me to die than to live.’ 4.8. And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: ‘It is better for me to die than to live.’ |
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5. Homer, Iliad, 15.582-15.584, 16.19, 16.584, 16.744, 16.754, 16.812, 16.843, 24.720-24.775 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •Homer, reproach in Found in books: Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 226, 231, 232, 236| 15.582. ὣς ἐπὶ σοὶ Μελάνιππε θόρʼ Ἀντίλοχος μενεχάρμης 16.584. ὣς ἰθὺς Λυκίων Πατρόκλεες ἱπποκέλευθε 16.744. τὸν δʼ ἐπικερτομέων προσέφης Πατρόκλεες ἱππεῦ· 16.754. ὣς ἐπὶ Κεβριόνῃ Πατρόκλεες ἆλσο μεμαώς. 16.812. ὅς τοι πρῶτος ἐφῆκε βέλος Πατρόκλεες ἱππεῦ 16.843. τὸν δʼ ὀλιγοδρανέων προσέφης Πατρόκλεες ἱππεῦ· 24.720. τρητοῖς ἐν λεχέεσσι θέσαν, παρὰ δʼ εἷσαν ἀοιδοὺς 24.721. θρήνων ἐξάρχους, οἵ τε στονόεσσαν ἀοιδὴν 24.722. οἳ μὲν ἄρʼ ἐθρήνεον, ἐπὶ δὲ στενάχοντο γυναῖκες. 24.723. τῇσιν δʼ Ἀνδρομάχη λευκώλενος ἦρχε γόοιο 24.724. Ἕκτορος ἀνδροφόνοιο κάρη μετὰ χερσὶν ἔχουσα· 24.725. ἆνερ ἀπʼ αἰῶνος νέος ὤλεο, κὰδ δέ με χήρην 24.726. λείπεις ἐν μεγάροισι· πάϊς δʼ ἔτι νήπιος αὔτως 24.727. ὃν τέκομεν σύ τʼ ἐγώ τε δυσάμμοροι, οὐδέ μιν οἴω 24.728. ἥβην ἵξεσθαι· πρὶν γὰρ πόλις ἥδε κατʼ ἄκρης 24.729. πέρσεται· ἦ γὰρ ὄλωλας ἐπίσκοπος, ὅς τέ μιν αὐτὴν 24.730. ῥύσκευ, ἔχες δʼ ἀλόχους κεδνὰς καὶ νήπια τέκνα, 24.731. αἳ δή τοι τάχα νηυσὶν ὀχήσονται γλαφυρῇσι, 24.732. καὶ μὲν ἐγὼ μετὰ τῇσι· σὺ δʼ αὖ τέκος ἢ ἐμοὶ αὐτῇ 24.733. ἕψεαι, ἔνθά κεν ἔργα ἀεικέα ἐργάζοιο 24.734. ἀθλεύων πρὸ ἄνακτος ἀμειλίχου, ἤ τις Ἀχαιῶν 24.735. ῥίψει χειρὸς ἑλὼν ἀπὸ πύργου λυγρὸν ὄλεθρον 24.736. χωόμενος, ᾧ δή που ἀδελφεὸν ἔκτανεν Ἕκτωρ 24.737. ἢ πατέρʼ ἠὲ καὶ υἱόν, ἐπεὶ μάλα πολλοὶ Ἀχαιῶν 24.738. Ἕκτορος ἐν παλάμῃσιν ὀδὰξ ἕλον ἄσπετον οὖδας. 24.739. οὐ γὰρ μείλιχος ἔσκε πατὴρ τεὸς ἐν δαῒ λυγρῇ· 24.740. τὼ καί μιν λαοὶ μὲν ὀδύρονται κατὰ ἄστυ, 24.741. ἀρητὸν δὲ τοκεῦσι γόον καὶ πένθος ἔθηκας 24.742. Ἕκτορ· ἐμοὶ δὲ μάλιστα λελείψεται ἄλγεα λυγρά. 24.743. οὐ γάρ μοι θνῄσκων λεχέων ἐκ χεῖρας ὄρεξας, 24.744. οὐδέ τί μοι εἶπες πυκινὸν ἔπος, οὗ τέ κεν αἰεὶ 24.745. μεμνῄμην νύκτάς τε καὶ ἤματα δάκρυ χέουσα. 24.746. ὣς ἔφατο κλαίουσʼ, ἐπὶ δὲ στενάχοντο γυναῖκες. 24.747. τῇσιν δʼ αὖθʼ Ἑκάβη ἁδινοῦ ἐξῆρχε γόοιο· 24.748. Ἕκτορ ἐμῷ θυμῷ πάντων πολὺ φίλτατε παίδων, 24.749. ἦ μέν μοι ζωός περ ἐὼν φίλος ἦσθα θεοῖσιν· 24.750. οἳ δʼ ἄρα σεῦ κήδοντο καὶ ἐν θανάτοιό περ αἴσῃ. 24.751. ἄλλους μὲν γὰρ παῖδας ἐμοὺς πόδας ὠκὺς Ἀχιλλεὺς 24.752. πέρνασχʼ ὅν τινʼ ἕλεσκε πέρην ἁλὸς ἀτρυγέτοιο, 24.753. ἐς Σάμον ἔς τʼ Ἴμβρον καὶ Λῆμνον ἀμιχθαλόεσσαν· 24.754. σεῦ δʼ ἐπεὶ ἐξέλετο ψυχὴν ταναήκεϊ χαλκῷ, 24.755. πολλὰ ῥυστάζεσκεν ἑοῦ περὶ σῆμʼ ἑτάροιο 24.756. Πατρόκλου, τὸν ἔπεφνες· ἀνέστησεν δέ μιν οὐδʼ ὧς. 24.757. νῦν δέ μοι ἑρσήεις καὶ πρόσφατος ἐν μεγάροισι 24.758. κεῖσαι, τῷ ἴκελος ὅν τʼ ἀργυρότοξος Ἀπόλλων 24.759. οἷς ἀγανοῖσι βέλεσσιν ἐποιχόμενος κατέπεφνεν. 24.760. ὣς ἔφατο κλαίουσα, γόον δʼ ἀλίαστον ὄρινε. 24.761. τῇσι δʼ ἔπειθʼ Ἑλένη τριτάτη ἐξῆρχε γόοιο· 24.762. Ἕκτορ ἐμῷ θυμῷ δαέρων πολὺ φίλτατε πάντων, 24.763. ἦ μέν μοι πόσις ἐστὶν Ἀλέξανδρος θεοειδής, 24.764. ὅς μʼ ἄγαγε Τροίηνδʼ· ὡς πρὶν ὤφελλον ὀλέσθαι. 24.765. ἤδη γὰρ νῦν μοι τόδε εἰκοστὸν ἔτος ἐστὶν 24.766. ἐξ οὗ κεῖθεν ἔβην καὶ ἐμῆς ἀπελήλυθα πάτρης· 24.767. ἀλλʼ οὔ πω σεῦ ἄκουσα κακὸν ἔπος οὐδʼ ἀσύφηλον· 24.768. ἀλλʼ εἴ τίς με καὶ ἄλλος ἐνὶ μεγάροισιν ἐνίπτοι 24.769. δαέρων ἢ γαλόων ἢ εἰνατέρων εὐπέπλων, 24.770. ἢ ἑκυρή, ἑκυρὸς δὲ πατὴρ ὣς ἤπιος αἰεί, 24.771. ἀλλὰ σὺ τὸν ἐπέεσσι παραιφάμενος κατέρυκες 24.772. σῇ τʼ ἀγανοφροσύνῃ καὶ σοῖς ἀγανοῖς ἐπέεσσι. 24.773. τὼ σέ θʼ ἅμα κλαίω καὶ ἔμʼ ἄμμορον ἀχνυμένη κῆρ· 24.774. οὐ γάρ τίς μοι ἔτʼ ἄλλος ἐνὶ Τροίῃ εὐρείῃ 24.775. ἤπιος οὐδὲ φίλος, πάντες δέ με πεφρίκασιν. | 15.582. that a hunter with sure aim hath smitten as it leapt from its lair, and hath loosed its limbs; even in such wise upon thee, O Melanippus, leapt Antilochus staunch in fight, to strip from thee thine armour. Howbeit he was not unseen of goodly Hector, who came running to meet him amid the battle; 16.584. and he fell headlong upon the corpse, and death, that slayeth the spirit, was shed about him. Then over Patroclus came grief for his slain comrade, and he charged through the foremost fighters like a fleet falcon that driveth in flight daws and starlings; even so straight against the Lycians, O Patroclus, master of horsemen, 16.744. And both his brows did the stone dash together, and the bone held not, but the eyes fell to the ground in the dust even there, before his feet. And like a diver he fell from the well-wrought car, and his spirit left his bones. Then with mocking words didst thou speak to him, knight Patroclus: 16.754. So saying he made for the warrior Cebriones with the rush of a lion that, while he wasteth the farm-stead, hath been smitten on the breast, and his own valour bringeth him to ruin; even so upon Cebriones, O Patroclus, didst thou leap furiously. 16.812. from their cars at his first coming with his chariot to learn his lesson of war. He it was that first hurled his spear at thee, knight Patroclus, yet subdued thee not; but he ran back again and mingled with the throng, when he had drawn forth the ashen spear from the flesh, and he abode not 16.843. to the hollow ships, till thou hast cloven about the breast of man-slaying Hector the tunic red with his blood. So, I ween, spake he to thee, and persuaded thy wits in thy witlessness. Then, thy strength all spent, didst thou answer him, knight Patroclus:For this time, Hector, boast thou mightily; for to thee have 24.720. laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: 24.721. laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: 24.722. laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: 24.723. laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: 24.724. laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: 24.725. Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.726. Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.727. Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.728. Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.729. Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.730. thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.731. thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.732. thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.733. thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.734. thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.735. and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. 24.736. and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. 24.737. and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. 24.738. and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. 24.739. and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. 24.740. Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon 24.741. Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon 24.742. Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon 24.743. Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon 24.744. Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon 24.745. /I might have pondered night and day with shedding of tears. 24.746. /I might have pondered night and day with shedding of tears. 24.747. /I might have pondered night and day with shedding of tears. 24.748. /I might have pondered night and day with shedding of tears. 24.749. I might have pondered night and day with shedding of tears. So spake she wailing, and thereat the women made lament. And among them Hecabe in turns led the vehement wailing:Hector, far dearest to my heart of all my children, lo, when thou livedst thou wast dear to the gods, 24.750. and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze 24.751. and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze 24.752. and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze 24.753. and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze 24.754. and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze 24.755. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. 24.756. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. 24.757. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. 24.758. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. 24.759. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. 24.760. So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! 24.761. So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! 24.762. So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! 24.763. So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! 24.764. So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! 24.765. For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, 24.766. For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, 24.767. For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, 24.768. For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, 24.769. For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, 24.770. /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy 24.771. /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy 24.772. /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy 24.773. /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy 24.774. /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy 24.775. /that is gentle to me or kind; but all men shudder at me. |
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6. Hebrew Bible, Judges, 13.2-13.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 75| 13.2. וַיְהִי בַעֲלוֹת הַלַּהַב מֵעַל הַמִּזְבֵּחַ הַשָּׁמַיְמָה וַיַּעַל מַלְאַךְ־יְהוָה בְּלַהַב הַמִּזְבֵּחַ וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים וַיִּפְּלוּ עַל־פְּנֵיהֶם אָרְצָה׃ 13.2. וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי וּשְׁמוֹ מָנוֹחַ וְאִשְׁתּוֹ עֲקָרָה וְלֹא יָלָדָה׃ 13.3. וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃ 13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.6. וַתָּבֹא הָאִשָּׁה וַתֹּאמֶר לְאִישָׁהּ לֵאמֹר אִישׁ הָאֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא מְאֹד וְלֹא שְׁאִלְתִּיהוּ אֵי־מִזֶּה הוּא וְאֶת־שְׁמוֹ לֹא־הִגִּיד לִי׃ 13.7. וַיֹּאמֶר לִי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְעַתָּה אַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טֻמְאָה כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבֶּטֶן עַד־יוֹם מוֹתוֹ׃ 13.8. וַיֶּעְתַּר מָנוֹחַ אֶל־יְהוָה וַיֹּאמַר בִּי אֲדוֹנָי אִישׁ הָאֱלֹהִים אֲשֶׁר שָׁלַחְתָּ יָבוֹא־נָא עוֹד אֵלֵינוּ וְיוֹרֵנוּ מַה־נַּעֲשֶׂה לַנַּעַר הַיּוּלָּד׃ 13.9. וַיִּשְׁמַע הָאֱלֹהִים בְּקוֹל מָנוֹחַ וַיָּבֹא מַלְאַךְ הָאֱלֹהִים עוֹד אֶל־הָאִשָּׁה וְהִיא יוֹשֶׁבֶת בַּשָּׂדֶה וּמָנוֹחַ אִישָׁהּ אֵין עִמָּהּ׃ 13.11. וַיָּקָם וַיֵּלֶךְ מָנוֹחַ אַחֲרֵי אִשְׁתּוֹ וַיָּבֹא אֶל־הָאִישׁ וַיֹּאמֶר לוֹ הַאַתָּה הָאִישׁ אֲשֶׁר־דִּבַּרְתָּ אֶל־הָאִשָּׁה וַיֹּאמֶר אָנִי׃ 13.12. וַיֹּאמֶר מָנוֹחַ עַתָּה יָבֹא דְבָרֶיךָ מַה־יִּהְיֶה מִשְׁפַּט־הַנַּעַר וּמַעֲשֵׂהוּ׃ 13.13. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ מִכֹּל אֲשֶׁר־אָמַרְתִּי אֶל־הָאִשָּׁה תִּשָּׁמֵר׃ 13.14. מִכֹּל אֲשֶׁר־יֵצֵא מִגֶּפֶן הַיַּיִן לֹא תֹאכַל וְיַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ וְכָל־טֻמְאָה אַל־תֹּאכַל כֹּל אֲשֶׁר־צִוִּיתִיהָ תִּשְׁמֹר׃ 13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 13.17. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך [דְבָרְךָ] וְכִבַּדְנוּךָ׃ 13.18. וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃ 13.19. וַיִּקַּח מָנוֹחַ אֶת־גְּדִי הָעִזִּים וְאֶת־הַמִּנְחָה וַיַּעַל עַל־הַצּוּר לַיהוָה וּמַפְלִא לַעֲשׂוֹת וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים׃ | 13.2. And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not. 13.3. And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing: 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim. 13.6. Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very terrible: but I asked him not from where he was, neither did he tell me his name: 13.7. but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death. 13.8. Then Manoaĥ entreated the Lord, and said, O my Lord, let the man of God whom Thou didst send come again to us, and teach us what we shall do to the child that shall be born. 13.9. And God hearkened to the voice of Manoaĥ; and the angel of God came again to the woman as she sat in the field: but Manoaĥ her husband was not with her. 13.10. And the woman made haste, and ran, and told her husband, and said to him, Behold, the man has appeared to me, that came to me the other day. 13.11. And Manoaĥ arose, and went after his wife, and came to the man, and said to him, Art thou the man that didst speak to the woman? And he said, I am. 13.12. And Manoaĥ said, Now let thy words come to pass. What shall be the rule for the child, and what shall be done with him? 13.13. And the angel of the Lord said to Manoaĥ, of all that I said to the woman let her take heed. 13.14. She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee. 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord. 13.17. And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour? 13.18. And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden? 13.19. So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on. 13.20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground. |
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7. Hebrew Bible, 1 Kings, 19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73 | 19. And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.,And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said: ‘What doest thou here, Elijah?’,And the LORD said unto him: ‘Go, return on thy way to the wilderness of Damascus; and when thou comest, thou shalt anoint Hazael to be king over Aram;,And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and He said unto him: ‘What doest thou here, Elijah?’,But he himself went a day’s journey into the wilderness, and came and sat down under a broom-tree; and he requested for himself that he might die; and said: ‘It is enough; now, O LORD, take away my life; for I am not better than my fathers.’,And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.,And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’,And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again.,and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.,Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.’,And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’,And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’,And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’,And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.,And he left the oxen, and ran after Elijah, and said: ‘Let me, I pray thee, kiss my father and my mother, and then I will follow thee.’ And he said unto him: ‘Go back; for what have I done to thee?’,Then Jezebel sent a messenger unto Elijah, saying: ‘So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to-morrow about this time.’,and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice.,And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God.,And it shall come to pass, that him that escapeth from the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay.,So he departed thence, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him.,And He said: ‘Go forth, and stand upon the mount before the LORD.’ And, behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD; but the LORD was not in the wind; and after the wind an earthquake; but the LORD was not in the earthquake; |
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| 8. Euripides, Hercules Furens, '1250 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 9. Plato, Republic, '1.329D, 555c, 558d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563 |
| 10. Plato, Laws, 716c, 863c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 199 |
| 11. Plato, Critias, 48b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 263 |
12. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661| 2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.21. "Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay 'On Heracles' that he recites to throngs of listeners. This, so far as I remember, is how he puts it: "When Heracles was passing from boyhood to youth's estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.23. "When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: 'Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others' toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will.' 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.26. "Now when Heracles heard this, he asked, 'Lady, pray what is your name?' "'My friends call me Happiness,' she said, 'but among those that hate me I am nicknamed Vice.' 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.27. "Meantime the other had drawn near, and she said: 'I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.' 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.29. "And Vice, as Prodicus tells, answered and said: 'Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness.' "And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.30. 'What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness.' 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 2.1.34. "Such, in outline, is Prodicus' story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you." |
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13. Hebrew Bible, Ezra, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73 | 9. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.,Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.,And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.,which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness.,And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;,O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’,Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.,Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.,For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem.,And now, O our God, what shall we say after this? for we have forsaken Thy commandments,,And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.,shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?,For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’,and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.,And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt, |
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14. Hebrew Bible, Nehemiah, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73 | 9. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works.,Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it.,And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters.,Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations.,Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan.,Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands.,Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.,And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’,And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;,Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go.,Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries.,and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;,Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.,And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness.,Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.,and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day.,Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.,and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear.,And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers.,Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;,neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them.,and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not.,and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them.,Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God.,Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;,Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;,But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments,,and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;,Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.,yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.,And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God.,So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.,Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God.,Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise.,But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;,Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it.,Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments; |
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15. Septuagint, Tobit, 12.20, 12.21, 12.19, 12.18, 13.16, 13.17, 13.18, 12.15, 12.16, 12.17, 14.11, 14.5, 14.12, 14.7, 14.8, 14.10, 14.6, 14.11a, 14.9, 12.22, 14.2, 14.13, 14.15, 14.14, 14.4, 14.3, 13.15, 13.14, 12.7b, 12.11, 12.12, 12.13, 12.14, 1.11, 1.12, 1.13, 1.14, 3, 12.10, 12.9, 14, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.16, 4.17, 4.18, 4.19, 4.6a, 12.7, 12.8, 4.15, 3.1, 3.2, 8.15, 8.16, 8.17, 13.2, 13.3, 13.4, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 8.8, 8.7, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 8.5, 8.6, 13.5, 4.8, 4.7, 4.3, 4.5, 4.4, 4.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 75 | 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened." |
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| 16. Aristotle, Sense And Sensibilia, 2.6.19, 2.23.7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 128 |
| 17. Aristotle, Nicomachean Ethics, 9.1.9, 9.8.4, 9.11.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 170, 329, 330 |
| 18. Aristotle, Rhetoric, 1390a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563 |
| 19. Menander, Monostichoi, 250, 48, 7, 198 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 252 |
| 20. Plautus, Curculio, 14, 35, 34 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 279 |
| 21. Cicero, On Duties, a b c d\n0 '1.118 '1.118 '1 118 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
22. Hebrew Bible, Daniel, 9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •reproaches Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73 | 9. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.,And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.,And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.,And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem.,neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. .,And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’,And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice.,Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.,in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.,neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land.,To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;,Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.,Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake.,And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.,And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,,O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.,O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.,O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee.,And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;,And he made me to understand, and talked with me, and said: ‘O Daniel, I am now come forth to make thee skilful of understanding.,O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’,In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans;,yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.,we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;,At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.,As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.,Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place. |
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23. Cicero, On The Nature of The Gods, 1.7, 1.36, 8.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 128, 140, 190 | 1.7. But if any one should ask what has induced me, in the decline of life, to write on these subjects, nothing is more easily answered; for when I found myself entirely disengaged from business, and the commonwealth reduced to the necessity of being governed by the direction and care of one man, I thought it becoming, for the sake of the public, to instruct my countrymen in philosophy, and that it would be of importance, and much to the honor and commendation of our city, to have such great and excellent subjects introduced in the Latin tongue. I the less repent of my undertaking, since I plainly see that I have excited in many a desire, not only of learning, but of writing; for we have had several Romans well grounded in the learning of the Greeks who were unable to communicate to their countrymen what they had learned, because they looked upon it as impossible to express that in Latin which they had received from the Greeks. In this point I think I have succeeded so well that what I have done is not, even in copiousness of expression, inferior to that language. Another inducement to it was a melancholy disposition of mind, and the great and heavy oppression of fortune that was upon me; from which, if I could have found any surer remedy, I would not have sought relief in this pursuit. But I could procure ease by no means better than by not only applying myself to books, but by devoting myself to the examination of the whole body of philosophy. And every part and branch of this is readily discovered when every question is propounded in writing; for there is such an admirable continuation and series of things that each seems connected with the other, and all appear linked together and united. 1.7. Moreover, if it be true that all the doctrines of philosophy have a practical bearing, I may claim that in my public and private conduct alike I have practised the precepts taught by reason and by theory. If again anyone asks what motive has induced me so late in the day to commit these precepts to writing, there is nothing that I can explain more easily. I was languishing in idle retirement, and the state of public affairs was such that an autocratic form of government had become inevitable. In these circumstances, in the first place I thought that to expound philosophy to my fellow-countrymen was actually my duty in the interests of the commonwealth, since in my judgement it would greatly contribute to the honour and glory of the state to have thoughts so important and so lofty enshrined in Latin literature also; 1.36. Zeno (to come to your sect, Balbus) thinks the law of nature to be the divinity, and that it has the power to force us to what is right, and to restrain us from what is wrong. How this law can be an animated being I cannot conceive; but that God is so we would certainly maintain. The same person says, in another place, that the sky is God; but can we possibly conceive that God is a being insensible, deaf to our prayers, our wishes, and our vows, and wholly unconnected with us? In other books he thinks there is a certain rational essence pervading all nature, indued with divine efficacy. He attributes the same power to the stars, to the years, to the months, and to the seasons. In his interpretation of Hesiod's Theogony, he entirely destroys the established notions of the Gods; for he excludes Jupiter, Juno, and Vesta, and those esteemed divine, from the number of them; but his doctrine is that these are names which by some kind of allusion are given to mute and iimate beings. The sentiments of his disciple Aristo are not less erroneous. He thought it impossible to conceive the form of the Deity, and asserts that the Gods are destitute of sense; and he is entirely dubious whether the Deity is an animated being or not. Cleanthes, who next comes under my notice, a disciple of Zeno at the same time with Aristo, in one place says that the world is God; in another, he attributes divinity to the mind and spirit of universal nature; then he asserts that the most remote, the highest, the all-surrounding, the all-enclosing and embracing heat, which is called the sky, is most certainly the Deity. In the books he wrote against pleasure, in which he seems to be raving, he imagines the Gods to have a certain form and shape; then he ascribes all divinity to the stars; and, lastly, he thinks nothing more divine than reason. So that this God, whom we know mentally and in the speculations of our minds, from which traces we receive our impression, has at last actually no visible form at all. Persaeus, another disciple of Zeno, says that they who have made discoveries advantageous to the life of man should be esteemed as Gods; and the very things, he says, which are healthful and beneficial have derived their names from those of the Gods; so that he thinks it not sufficient to call them the discoveries of Gods, but he urges that they themselves should be deemed divine. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. |
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| 24. Cicero, On Old Age, '1, '33, '7, '10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563 |
25. Septuagint, Wisdom of Solomon, 3.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 47 | 3.5. The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; |
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| 26. Septuagint, Ecclesiasticus (Siracides), 5.13-6.1, 6.1, 9.18, 10.13, 13.15, 13.16, 16.1, 16.2, 16.3, 18.18, 18.19, 22.15, 31.15, 33.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 190 |
27. Philo of Alexandria, That God Is Unchangeable, 143 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 278 | 143. And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road, |
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28. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563 | 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; |
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| 29. Philo of Alexandria, On The Special Laws, a b c d\n0 '1.52 '1.52 '1 52\n1 '4.178 '4.178 '4 178 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 100 |
| 30. Publilius Syrus, Sententiae, 2, 274 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 329 |
31. Philo of Alexandria, That Every Good Person Is Free, 60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 282 | 60. And indeed the man whom it is not possible either to compel to do anything, or to prevent from doing anything, cannot possibly be a slave; and one cannot compel or prevent the virtuous man. Therefore the virtuous man cannot be a slave; and that he is never under compulsion or under any restraint is quite plain; for that man is under restraint who does not obtain what he desires. But the wise man only desires such things as proceed from virtue, in which it is impossible for him to be disappointed. And again, if he is under compulsion, then it is plain that he does something against his will; but in all cases where there are actions, they are either good ones proceeding from virtue, or evil ones proceeding from wickedness, or else they are of an intermediate and indifferent character. |
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32. Philo of Alexandria, On The Creation of The World, 75 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 140 | 75. It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil. |
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| 33. Philo of Alexandria, On The Preliminary Studies, 130 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 170 |
| 34. Ovid, Metamorphoses, a b c d\n0 '15.49 '15.49 '15 49 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 35. Diodorus Siculus, Historical Library, a b c d\n0 '4.10.6 '4.10.6 '4 10\n1 '4.10.7 '4.10.7 '4 10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 36. Josephus Flavius, Jewish Antiquities, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 140 |
37. New Testament, Hebrews, 5.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 291| 5.2. μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, | 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. |
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38. New Testament, James, 2.12, 3.9, 4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 100| 2.12. οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι. 3.9. ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθʼ ὁμοίωσιν θεοῦ γεγονότας· 4.14. οἵτινες οὐκ ἐπίστασθε τῆς αὔριον ποία ἡ ζωὴ ὑμῶν· ἀτμὶς γάρ ἐστε πρὸς ὀλίγον φαινομένη, ἔπειτα καὶ ἀφανιζομένη· | 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 3.9. With it we bless our God and Father, and with it we curse men, who are made in the image of God. 4.14. Whereas you don't know what your life will be like tomorrow. For what is your life? For you are a vapor, that appears for a little time, and then vanishes away. |
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39. New Testament, Acts, 16.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 201| 16.20. καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες, | 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city, |
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40. New Testament, 2 Timothy, 3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 170| 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, | 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, |
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41. New Testament, 2 Corinthians, 8.11-8.12, 9.7, 11.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 203; Wilson, The Sentences of Sextus (2012) 330| 8.11. νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν οὕτως καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν. 8.12. εἰ γὰρ ἡ προθυμία πρόκειται, καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει. 9.7. ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης,ἱλαρὸνγὰρδότηνἀγαπᾷ ὁ θεός. 11.28. χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι ἡ καθʼ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν. τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; | |
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42. New Testament, Mark, 3.31-3.35, 16.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661; Wilson, The Sentences of Sextus (2012) 388| 3.31. Καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. 3.32. καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε. 3.33. καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; 3.34. καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 16.14. Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον [ἐκ νεκρῶν] οὐκ ἐπίστευσαν, | 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you." 3.33. He answered them, "Who are my mother and my brothers?" 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. |
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43. New Testament, 1 Thessalonians, 2.11-2.12, 5.14, 5.14.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 203; Wilson, The Sentences of Sextus (2012) 291| 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. 5.14. εἰρηνεύετε ἐν ἑαυτοῖς. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. | 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. |
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| 44. Anon., Didache, a b c d\n0 '1.6 '1.6 '1 6\n1 1.5 1.5 1 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
45. New Testament, Matthew, 1.24-1.25, 4.1-4.11, 5.28, 10.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661; Wilson, The Sentences of Sextus (2012) 244, 252| 1.24. Ἐγερθεὶς δὲ [ὁ] Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· 1.25. καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως [οὗ] ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. | 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. |
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46. Lucan, Pharsalia, 1.2-1.3, 1.8-1.32, 1.84-1.85, 1.519-1.520, 3.159, 4.692, 4.799-4.824, 5.762-5.790, 6.302-6.303, 6.776, 6.784-6.790, 7.58-7.60, 7.205-7.213, 7.417-7.419, 7.630-7.631, 7.639-7.646, 7.695, 7.803, 7.855, 7.865, 8.88-8.105, 8.330-8.453, 8.639-8.661, 8.835-8.837, 9.49-9.50, 9.55-9.108, 9.602-9.603, 10.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Homer, reproach in Found in books: Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 13, 166, 230, 231, 232, 236, 247, 248, 252, 253 | 1.2. Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust 1.3. Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust 1.8. Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust 1.9. Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust 1.10. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.11. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.12. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.13. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.14. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.15. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.16. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.17. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.18. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.19. To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring 1.20. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.21. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.22. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.23. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.24. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.25. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.26. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.27. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.28. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.29. In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home 1.30. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.31. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.32. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.84. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 1.85. Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, 4.807. While still my soldiers. Idle days breed doubt. By fight forestall the plot. Soon as the thirst of bloodshed fills the mind, and eager hands Grip firm the sword, and pressed upon the brow The helm brings valour to the failing heart — Who cares to measure leaders' merits then? Who weighs the cause? With whom the soldier stands, For him he fights; as at the fatal show No ancient grudge the gladiator's arm Nerves for the combat, yet as he shall strike 4.808. While still my soldiers. Idle days breed doubt. By fight forestall the plot. Soon as the thirst of bloodshed fills the mind, and eager hands Grip firm the sword, and pressed upon the brow The helm brings valour to the failing heart — Who cares to measure leaders' merits then? Who weighs the cause? With whom the soldier stands, For him he fights; as at the fatal show No ancient grudge the gladiator's arm Nerves for the combat, yet as he shall strike 4.809. While still my soldiers. Idle days breed doubt. By fight forestall the plot. Soon as the thirst of bloodshed fills the mind, and eager hands Grip firm the sword, and pressed upon the brow The helm brings valour to the failing heart — Who cares to measure leaders' merits then? Who weighs the cause? With whom the soldier stands, For him he fights; as at the fatal show No ancient grudge the gladiator's arm Nerves for the combat, yet as he shall strike 4.816. He hates his rival." Thinking thus he leads His troops in battle order to the plain. Then victory on his arms deceptive shone Hiding the ills to come: for from the field Driving the hostile host with sword and spear, He smote them till their camp opposed his way. But after Varus' rout, unseen till then, All eager for the glory to be his, By stealth came Juba: silent was his march; His only fear lest rumour should forestall 4.817. He hates his rival." Thinking thus he leads His troops in battle order to the plain. Then victory on his arms deceptive shone Hiding the ills to come: for from the field Driving the hostile host with sword and spear, He smote them till their camp opposed his way. But after Varus' rout, unseen till then, All eager for the glory to be his, By stealth came Juba: silent was his march; His only fear lest rumour should forestall 4.818. He hates his rival." Thinking thus he leads His troops in battle order to the plain. Then victory on his arms deceptive shone Hiding the ills to come: for from the field Driving the hostile host with sword and spear, He smote them till their camp opposed his way. But after Varus' rout, unseen till then, All eager for the glory to be his, By stealth came Juba: silent was his march; His only fear lest rumour should forestall 4.819. He hates his rival." Thinking thus he leads His troops in battle order to the plain. Then victory on his arms deceptive shone Hiding the ills to come: for from the field Driving the hostile host with sword and spear, He smote them till their camp opposed his way. But after Varus' rout, unseen till then, All eager for the glory to be his, By stealth came Juba: silent was his march; His only fear lest rumour should forestall 5.762. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.763. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.764. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.765. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.766. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.767. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.768. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.769. Pompeius yields me place; the people's voice Gave at my order what the wars denied. And all the titles which denote the powers Known to the Roman state my name shall bear. Let none know this but thou who hear'st my prayers, Fortune, that Caesar summoned to the shades, Dictator, Consul, full of honours, died Ere his last prize was won. I ask no pomp of pyre or funeral; let my body lie Mangled beneath the waves: I leave a name 5.770. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.771. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.772. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.773. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.774. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.775. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.776. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.777. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.778. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.779. That men shall dread in ages yet to come And all the earth shall honour." Thus he spake, When lo! a tenth gigantic billow raised The feeble keel, and where between the rocks A cleft gave safety, placed it on the shore. Thus in a moment fortune, kingdoms, lands, Once more were Caesar's. But on his return When daylight came, he entered not the camp Silent as when he parted; for his friends Soon pressed around him, and with weeping eyes 5.780. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.781. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.782. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.783. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.784. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.785. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.786. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.787. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.788. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.789. In accents welcome to his ears began: "Whither in reckless daring hast thou gone, Unpitying Caesar? Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm? When on thy breath so many nations hang For life and safety, and so great a world Calls thee its master, to have courted death Proves want of heart. Was none of all thy friends Deserving held to join his fate with thine? 5.790. When thou wast tossed upon the raging deep We lay in slumber! Shame upon such sleep! And why thyself didst seek Italia's shores? 'Twere cruel (such thy thought) to speak the word That bade another dare the furious sea. All men must bear what chance or fate may bring, The sudden peril and the stroke of death; But shall the ruler of the world attempt The raging ocean? With incessant prayers Why weary heaven? is it indeed enough 6.303. Had but the fierce Iberian from thy sword, Or heavy shielded Teuton, or had fled The light Cantabrian: with no spoils shalt thou Adorn the Thunderer's temple, nor upraise The shout of triumph in the ways of Rome. For all thy prowess, all thy deeds of pride Do but prepare her lord. Nor on this hand Repulsed, Pompeius idly ceased from war, Content within his bars; but as the sea Tireless, which tempests force upon the crag 6.776. Nay, though the witch had power to call the shades Forth from the depths, 'twas doubtful if the cave Were not a part of hell. Discordant hues Flamed on her garb as by a fury worn; Bare was her visage, and upon her brow Dread vipers hissed, beneath her streaming locks In sable coils entwined. But when she saw The youth's companions trembling, and himself With eyes cast down, with visage as of death, Thus spake the witch: "Forbid your craven souls 6.784. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.785. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.786. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.787. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.788. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.789. These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours 6.790. Still fervent, washing from his wounds the gore. Then copious poisons from the moon distils Mixed with all monstrous things which Nature's pangs Bring to untimely birth; the froth from dogsStricken with madness, foaming at the stream; A lynx's entrails: and the knot that grows Upon the fell hyaena; flesh of stags Fed upon serpents; and the sucking fish Which holds the vessel back though eastern winds Make bend the canvas; dragon's eyes; and stones 7.205. Or due to fearful fancy. Haemus' top Plunged headlong in the valley, Pindus met With high Olympus, while at Ossa's feet Red ran Baebeis, and Pharsalia's field Gave warlike voices forth in depth of night. Now darkness came upon their wondering gaze, Now daylight pale and wan, their helmets wreathed In pallid mist; the spirits of their sires Hovered in air, and shades of kindred dead Passed flitting through the gloom. Yet to the host 7.206. Or due to fearful fancy. Haemus' top Plunged headlong in the valley, Pindus met With high Olympus, while at Ossa's feet Red ran Baebeis, and Pharsalia's field Gave warlike voices forth in depth of night. Now darkness came upon their wondering gaze, Now daylight pale and wan, their helmets wreathed In pallid mist; the spirits of their sires Hovered in air, and shades of kindred dead Passed flitting through the gloom. Yet to the host 7.207. Or due to fearful fancy. Haemus' top Plunged headlong in the valley, Pindus met With high Olympus, while at Ossa's feet Red ran Baebeis, and Pharsalia's field Gave warlike voices forth in depth of night. Now darkness came upon their wondering gaze, Now daylight pale and wan, their helmets wreathed In pallid mist; the spirits of their sires Hovered in air, and shades of kindred dead Passed flitting through the gloom. Yet to the host 7.208. Or due to fearful fancy. Haemus' top Plunged headlong in the valley, Pindus met With high Olympus, while at Ossa's feet Red ran Baebeis, and Pharsalia's field Gave warlike voices forth in depth of night. Now darkness came upon their wondering gaze, Now daylight pale and wan, their helmets wreathed In pallid mist; the spirits of their sires Hovered in air, and shades of kindred dead Passed flitting through the gloom. Yet to the host 7.209. Or due to fearful fancy. Haemus' top Plunged headlong in the valley, Pindus met With high Olympus, while at Ossa's feet Red ran Baebeis, and Pharsalia's field Gave warlike voices forth in depth of night. Now darkness came upon their wondering gaze, Now daylight pale and wan, their helmets wreathed In pallid mist; the spirits of their sires Hovered in air, and shades of kindred dead Passed flitting through the gloom. Yet to the host 7.210. Conscious of guilty prayers which sought to shed The blood of sires and brothers, earth and air Distraught, and horrors seething in their hearts Gave happy omen of the end to come. Was't strange that peoples whom their latest day of happy life awaited (if their minds Foreknew the doom) should tremble with affright? Romans who dwelt by far Araxes' stream, And Tyrian Gades, in whatever clime, 'Neath every sky, struck by mysterious dread 7.211. Conscious of guilty prayers which sought to shed The blood of sires and brothers, earth and air Distraught, and horrors seething in their hearts Gave happy omen of the end to come. Was't strange that peoples whom their latest day of happy life awaited (if their minds Foreknew the doom) should tremble with affright? Romans who dwelt by far Araxes' stream, And Tyrian Gades, in whatever clime, 'Neath every sky, struck by mysterious dread 7.212. Conscious of guilty prayers which sought to shed The blood of sires and brothers, earth and air Distraught, and horrors seething in their hearts Gave happy omen of the end to come. Was't strange that peoples whom their latest day of happy life awaited (if their minds Foreknew the doom) should tremble with affright? Romans who dwelt by far Araxes' stream, And Tyrian Gades, in whatever clime, 'Neath every sky, struck by mysterious dread 7.213. Conscious of guilty prayers which sought to shed The blood of sires and brothers, earth and air Distraught, and horrors seething in their hearts Gave happy omen of the end to come. Was't strange that peoples whom their latest day of happy life awaited (if their minds Foreknew the doom) should tremble with affright? Romans who dwelt by far Araxes' stream, And Tyrian Gades, in whatever clime, 'Neath every sky, struck by mysterious dread 7.417. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.418. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.419. Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant 7.630. Ceased in the wider plain, though still ablaze Where stood the chosen of Pompeius' force, Upholding yet the fight. Not here allies Begged from some distant king to wield the sword: Here were the Roman sons, the sires of Rome, Here the last frenzy and the last despair: Here, Caesar, was thy crime: and here shall stay My Muse repelled: no poesy of mine Shall tell the horrors of the final strife, Nor for the coming ages paint the deeds 7.631. Ceased in the wider plain, though still ablaze Where stood the chosen of Pompeius' force, Upholding yet the fight. Not here allies Begged from some distant king to wield the sword: Here were the Roman sons, the sires of Rome, Here the last frenzy and the last despair: Here, Caesar, was thy crime: and here shall stay My Muse repelled: no poesy of mine Shall tell the horrors of the final strife, Nor for the coming ages paint the deeds 7.639. Ceased in the wider plain, though still ablaze Where stood the chosen of Pompeius' force, Upholding yet the fight. Not here allies Begged from some distant king to wield the sword: Here were the Roman sons, the sires of Rome, Here the last frenzy and the last despair: Here, Caesar, was thy crime: and here shall stay My Muse repelled: no poesy of mine Shall tell the horrors of the final strife, Nor for the coming ages paint the deeds 7.640. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.641. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.642. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.643. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.644. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.645. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.646. Which civil war permits. Be all obscured In deepest darkness! Spare the useless tear And vain lament, and let the deeds that fell In that last fight of Rome remain unsung. But Caesar adding fury to the breasts Already flaming with the rage of war, That each might bear his portion of the guilt Which stained the host, unflinching through the ranks Passed at his will. He looked upon the brands, These reddened only at the point, and those 7.695. Thy fated victim! There upon the field Lay all the honour of Rome; no common stream Mixed with the purple tide. And yet of all Who noble fell, one only now I sing, Thee, brave Domitius. Whenever the day Was adverse to the fortunes of thy chief Thine was the arm which vainly stayed the fight. Vanquished so oft by Caesar, now 'twas thine Yet free to perish. By a thousand wounds Came welcome death, nor had thy conqueror power 7.855. Flowed deep enough upon the fatal field, Caesar bade halt, and gave their lives to those Whose death had been no gain. But that their camp Might not recall the foe, nor calm of night Banish their fears, he bids his cohorts dash, While Fortune glowed and terror filled the plain, Straight on the ramparts of the conquered foe. Light was the task to urge them to the spoil; "Soldiers," he said, "the victory is ours, Full and triumphant: there doth lie the prize 7.865. Which you have won, not Caesar; at your feet Behold the booty of the hostile camp. Snatched from Hesperian nations ruddy gold, And all the riches of the Orient world, Are piled within the tents. The wealth of kings And of Pompeius here awaits its lords. Haste, soldiers, and outstrip the flying foe; E'en now the vanquished of Pharsalia's field Anticipate your spoils." No more he said, But drave them, blind with frenzy for the gold, 8.88. Bequeathed by noble fathers, should thy strength Thus fail and yield: renown shall yet be thine, To last through ages; not of laws decreed Nor conquests won; a gentler path to thee As to thy sex, is given; thy husband's woe. Let thine affection struggle with the fates, And in his misery love thy lord the more. I bring thee greater glory, for that gone Is all the pomp of power and all the crowd of faithful senators and suppliant kings; 8.89. Bequeathed by noble fathers, should thy strength Thus fail and yield: renown shall yet be thine, To last through ages; not of laws decreed Nor conquests won; a gentler path to thee As to thy sex, is given; thy husband's woe. Let thine affection struggle with the fates, And in his misery love thy lord the more. I bring thee greater glory, for that gone Is all the pomp of power and all the crowd of faithful senators and suppliant kings; 8.90. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.91. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.92. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.93. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.94. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.95. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.96. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.97. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.98. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.99. Now first Pompeius for himself alone Tis thine to love. Curb this unbounded grief, While yet I breathe, unseemly. O'er my tomb Weep out thy full, the final pledge of faith. Thou hast no loss, nor has the war destroyed Aught save my fortune. If for that thy grief That was thy love." Roused by her husband's words, Yet scarcely could she raise her trembling limbs, Thus speaking through her sobs: "Would I had sought Detested Caesar's couch, ill-omened wife 8.100. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.101. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.102. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.103. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.104. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.105. of spouse unhappy; at my nuptials twice A Fury has been bridesmaid, and the ghosts of slaughtered Crassi, with avenging shades Brought by my wedlock to the doomed camp The Parthian massacre. Twice my star has cursed The world, and peoples have been hurled to death In one red moment; and the gods through me Have left the better cause. O, hero mine, Mightiest husband, wedded to a wife Unworthy! 'Twas through her that Fortune gained 8.335. At speed, the Eastern world. Those mighty realms Disjoins from us Euphrates, and the gates Called Caspian; on another sky than ours There day and night revolve; another sea of different hue is severed from our own. Rule is their wish, nought else: and in their plains Taller the war-horse, stronger twangs the bow; There fails nor youth nor age to wing the shaft Fatal in flight. Their archers first subdued The lance of Macedon and Bactra's walls, 8.363. The varying fortunes of my life recalls, How was I glorious in that Eastern world! How great my name by far Maeotis marsh And where swift Tanais flows! No other land Has so resounded with my conquests won, So sent me home triumphant. Rome, do thou Approve my enterprise! What happier chance Could favouring gods afford thee? Parthian hosts Shall fight the civil wars of Rome, and share Her ills, and fall enfeebled. When the arms 8.364. The varying fortunes of my life recalls, How was I glorious in that Eastern world! How great my name by far Maeotis marsh And where swift Tanais flows! No other land Has so resounded with my conquests won, So sent me home triumphant. Rome, do thou Approve my enterprise! What happier chance Could favouring gods afford thee? Parthian hosts Shall fight the civil wars of Rome, and share Her ills, and fall enfeebled. When the arms 8.365. The varying fortunes of my life recalls, How was I glorious in that Eastern world! How great my name by far Maeotis marsh And where swift Tanais flows! No other land Has so resounded with my conquests won, So sent me home triumphant. Rome, do thou Approve my enterprise! What happier chance Could favouring gods afford thee? Parthian hosts Shall fight the civil wars of Rome, and share Her ills, and fall enfeebled. When the arms 8.366. The varying fortunes of my life recalls, How was I glorious in that Eastern world! How great my name by far Maeotis marsh And where swift Tanais flows! No other land Has so resounded with my conquests won, So sent me home triumphant. Rome, do thou Approve my enterprise! What happier chance Could favouring gods afford thee? Parthian hosts Shall fight the civil wars of Rome, and share Her ills, and fall enfeebled. When the arms 8.422. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.423. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.424. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.425. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.426. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.427. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.428. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.429. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.430. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.431. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.432. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.433. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.434. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.435. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.436. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.437. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.438. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.439. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.440. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.441. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.442. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.443. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.444. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.445. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.446. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.447. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.639. Its thoughts to such an enterprise? Do thus Our fates press on the world? Is Rome thus fallen That in our civil frays the Phaxian sword Finds place, or Egypt? O, may civil war Be thus far faithful that the hand which strikes Be of our kindred; and the foreign fiend Held worlds apart! Pompeius, great in soul, Noble in spirit, had deserved a death From Caesar's self. And, king, hast thou no fear At such a ruin of so great a name? 8.640. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.641. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.642. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.643. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.644. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.645. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.646. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.647. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.648. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.649. And dost thou dare when heaven's high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance? Had he not won A world by arms, and thrice in triumph scaled The sacred Capitol, and vanquished kings, And championed the Roman Senate's cause; He, kinsman of the victor? 'Twas enough To cause forbearance in a Pharian king, That he was Roman. Wherefore with thy sword Dost stab our breasts? Thou know'st not, impious boy, 8.650. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.651. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.652. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.653. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.654. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.655. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.656. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.657. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.658. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.659. How stand thy fortunes; now no more by right Hast thou the sceptre of the land of Nile; For prostrate, vanquished in the civil wars Is he who gave it. Furling now his sails, Magnus with oars approached th' accursed land, When in their little boat the murderous crew Drew nigh, and feigning from th' Egyptian court A ready welcome, blamed the double tides Broken by shallows, and their scanty beach Unfit for fleets; and bade him to their craft 8.660. Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, 8.661. Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, 8.835. Some scanty rites to Magnus Fortune gave, Lest he should want all burial. Pale with fear Came Cordus, hasting from his hiding place; Quaestor, he joined Pompeius on thy shore, Idalian Cyprus, bringing in his train A cloud of evils. Through the darkening shades Love for the dead compelled his trembling steps, Hard by the marin of the deep to search And drag to land his master. Through the clouds The moon shone sadly, and her rays were dim; 8.836. Some scanty rites to Magnus Fortune gave, Lest he should want all burial. Pale with fear Came Cordus, hasting from his hiding place; Quaestor, he joined Pompeius on thy shore, Idalian Cyprus, bringing in his train A cloud of evils. Through the darkening shades Love for the dead compelled his trembling steps, Hard by the marin of the deep to search And drag to land his master. Through the clouds The moon shone sadly, and her rays were dim; 8.837. Some scanty rites to Magnus Fortune gave, Lest he should want all burial. Pale with fear Came Cordus, hasting from his hiding place; Quaestor, he joined Pompeius on thy shore, Idalian Cyprus, bringing in his train A cloud of evils. Through the darkening shades Love for the dead compelled his trembling steps, Hard by the marin of the deep to search And drag to land his master. Through the clouds The moon shone sadly, and her rays were dim; 9.55. Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, 9.56. Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, 9.57. Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, 9.58. Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, 9.59. Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, 9.60. Or friend or foe they knew not. Yet they dread In every keel the presence of that chief Their fear-compelling conqueror. But in truth That navy tears and sorrow bore, and woes To make e'en Cato weep. For when in vain Cornelia prayed her stepson and the crew To stay their flight, lest haply from the shore Back to the sea might float the headless corse; And when the flame arising marked the place of that unhallowed rite, "Fortune, didst thou 9.61. Or friend or foe they knew not. Yet they dread In every keel the presence of that chief Their fear-compelling conqueror. But in truth That navy tears and sorrow bore, and woes To make e'en Cato weep. For when in vain Cornelia prayed her stepson and the crew To stay their flight, lest haply from the shore Back to the sea might float the headless corse; And when the flame arising marked the place of that unhallowed rite, "Fortune, didst thou 9.62. Or friend or foe they knew not. Yet they dread In every keel the presence of that chief Their fear-compelling conqueror. But in truth That navy tears and sorrow bore, and woes To make e'en Cato weep. For when in vain Cornelia prayed her stepson and the crew To stay their flight, lest haply from the shore Back to the sea might float the headless corse; And when the flame arising marked the place of that unhallowed rite, "Fortune, didst thou 9.64. Or friend or foe they knew not. Yet they dread In every keel the presence of that chief Their fear-compelling conqueror. But in truth That navy tears and sorrow bore, and woes To make e'en Cato weep. For when in vain Cornelia prayed her stepson and the crew To stay their flight, lest haply from the shore Back to the sea might float the headless corse; And when the flame arising marked the place of that unhallowed rite, "Fortune, didst thou 9.70. Judge me unfit," she cried, "to light the pyre To cast myself upon the hero dead, The lock to sever, and compose the limbs Tossed by the cruel billows of the deep, To shed a flood of tears upon his wounds, And from the flickering flame to bear away And place within the temples of the gods All that I could, his dust? That pyre bestows No honour, haply by some Pharian hand Piled up in insult to his mighty shade. 9.71. Judge me unfit," she cried, "to light the pyre To cast myself upon the hero dead, The lock to sever, and compose the limbs Tossed by the cruel billows of the deep, To shed a flood of tears upon his wounds, And from the flickering flame to bear away And place within the temples of the gods All that I could, his dust? That pyre bestows No honour, haply by some Pharian hand Piled up in insult to his mighty shade. 9.72. Judge me unfit," she cried, "to light the pyre To cast myself upon the hero dead, The lock to sever, and compose the limbs Tossed by the cruel billows of the deep, To shed a flood of tears upon his wounds, And from the flickering flame to bear away And place within the temples of the gods All that I could, his dust? That pyre bestows No honour, haply by some Pharian hand Piled up in insult to his mighty shade. 9.82. Happy the Crassi lying on the waste Unburied. To the greater shame of heaven Pompeius has such funeral. And shall this For ever be my lot? her husbands slain Cornelia ne'er enclose within the tomb, Nor shed the tear beside the urn that holds The ashes of the loved? Yet for my grief What boots or monument or ordered pomp? Dost thou not, impious, upon thy heart Pompeius' image, and upon thy soul 9.101. Pompeius' victory, nor the frequent car That carried him in triumph to the hill; Gone is that happy husband from my thoughts; Here did I lose the hero whom I knew; Here let me stay; his presence shall endear The sands of Nile where fell the fatal blow. Thou, Sextus, brave the chances of the war And bear Pompeius' standard through the world. For thus thy father spake within mine ear: 'When sounds my fatal hour let both my sons 9.603. Bestowed, nor glittering hoard of Eastern gems. Though rich Arabians, Ind and EthiopKnow him alone as Jove, still is he poor Holding his shrine by riches undefiled Through time, and god as of the olden days Spurns all the wealth of Rome. That here some god Dwells, witnesses the only grove That buds in Libya — for that which grows Upon the arid dust which Leptis parts From Berenice, knows no leaves; alone 10.187. Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: |
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| 47. Juvenal, Satires, 4.94, 14.96-14.106, 14.138-14.140 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of •reproach Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202, 204; Wilson, The Sentences of Sextus (2012) 170 |
48. New Testament, 1 Timothy, 2.9.0, 3.2-3.7, 3.2.0, 5.5-5.10, 5.10.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563| 3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5. εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓ 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 3.7. δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. 5.5. ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ [τὸν] θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· 5.6. ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν. 5.7. καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· 5.8. εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. 5.9. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, 5.10. ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. | 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. |
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| 49. Josephus Flavius, Against Apion, a b c d\n0 '2.190 '2.190 '2 190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 100 |
50. New Testament, Luke, 1.26, 3.23, 4.1-4.15, 4.22, 4.43, 6.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661; Wilson, The Sentences of Sextus (2012) 329| 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 4.14. Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. 4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.43. ὁ δὲ εἶπεν πρὸς αὐτοὺς ὅτι Καὶ ταῖς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ, ὅτι ἐπὶ τοῦτο ἀπεστάλην. 6.3. καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν [ὁ] Ἰησοῦς Οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; | 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent." 6.3. Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him; |
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| 51. Anon., Epistle of Barnabas, a b c d\n0 '18.21 '18.21 '18 21\n1 19.11 19.11 19 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 52. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), a b c d\n0 '1.8 '1.8 '1 8\n1 '2.1 '2.1 '2 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 |
| 53. Seneca The Younger, On Anger, a b c d\n0 '1.6 '1.6 '1 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 |
54. Seneca The Younger, Letters, 27.2-27.3, 64.7-64.10, 74.3, 81.1, 81.10-81.13, 93.2, 116.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236; Wilson, The Sentences of Sextus (2012) 263, 278, 282, 329 | 27.2. I keep crying out to myself: "Count your years, and you will be ashamed to desire and pursue the same things you desired in your boyhood days. of this one thing make sure against your dying day, – let your faults die before you die. Away with those disordered pleasures, which must be dearly paid for; it is not only those which are to come that harm me, but also those which have come and gone. Just as crimes, even if they have not been detected when they were committed, do not allow anxiety to end with them; so with guilty pleasures, regret remains even after the pleasures are over. They are not substantial, they are not trustworthy; even if they do not harm us, they are fleeting. 27.3. Cast about rather for some good which will abide. But there can be no such good except as the soul discovers it for itself within itself. Virtue alone affords everlasting and peace-giving joy; even if some obstacle arise, it is but like an intervening cloud, which floats beneath the sun but never prevails against it." 64.8. But even if the old masters have discovered everything, one thing will be always new, – the application and the scientific study and classification of the discoveries made by others. Assume that prescriptions have been handed down to us for the healing of the eyes; there is no need of my searching for others in addition; but for all that, these prescriptions must be adapted to the particular disease and to the particular stage of the disease. Use this prescription to relieve granulation of the eyelids, that to reduce the swelling of the lids, this to prevent sudden pain or a rush of tears, that to sharpen the vision. Then compound these several prescriptions, watch for the right time of their application, and supply the proper treatment in each case. The cures for the spirit also have been discovered by the ancients; but it is our task to learn the method and the time of treatment. 64.8. But even if the old masters have discovered everything, one thing will be always new, – the application and the scientific study and classification of the discoveries made by others. Assume that prescriptions have been handed down to us for the healing of the eyes; there is no need of my searching for others in addition; but for all that, these prescriptions must be adapted to the particular disease and to the particular stage of the disease. Use this prescription to relieve granulation of the eyelids, that to reduce the swelling of the lids, this to prevent sudden pain or a rush of tears, that to sharpen the vision. Then compound these several prescriptions, watch for the right time of their application, and apply the proper treatment in each case. The cures for the spirit also have been discovered by the ancients; but it is our task to learn the method and the time of treatment. 64.9. Our predecessors have worked much improvement, but have not worked out the problem. They deserve respect, however, and should be worshipped with a divine ritual. Why should I not keep statues of great men to kindle my enthusiasm, and celebrate their birthdays? Why should I not continually greet them with respect and honour? The reverence which I owe to my own teachers I owe in like measure to those teachers of the human race, the source from which the beginnings of such great blessings have flowed. 64.9. Our predecessors have worked much improvement, but have not worked out the problem. They deserve respect, however, and should be worshipped with a divine ritual. Why should I not keep statues of great men to kindle my enthusiasm, and celebrate their birthdays? Why should I not continually greet them with respect and honour? The reverence which I owe to my own teachers I owe in like measure to those teachers of the human race, the source from which the beginnings of such great blessings have flowed. 64.10. If I meet a consul or a praetor, I shall pay him all the honour which his post of honour is wont to receive: I shall dismount, uncover, and yield the road. What, then? Shall I admit into my soul with less than the highest marks of respect Marcus Cato, the Elder and the Younger, Laelius the Wise, Socrates and Plato, Zeno and Cleanthes? I worship them in very truth, and always rise to do honour to such noble names. Farewell. |
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| 55. Seneca The Younger, Hercules Oetaeus, 1131-1199, 1201-1996, 1200 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 56. Apollodorus, Bibliotheca, a b c d\n0 2.4.7 2.4.7 2 4\n1 2.4.8 2.4.8 2 4\n2 '2.4.8 '2.4.8 '2 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
57. Suetonius, Iulius, 10, 25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 201, 202 | 25. During the nine years of his command this is in substance what he did. All that part of Gaul which is bounded by the Pyrenees, the Alps and the Cévennes, and by the Rhine and Rhone rivers, a circuit of some 3,200 miles, with the exception of some allied states which had rendered him good service, he reduced to the form of a province; and imposed upon it a yearly tribute of 40,000,000 sesterces., He was the first Roman to build a bridge and attack the Germans beyond the Rhine; and he inflicted heavy losses upon them. He invaded the Britons too, a people unknown before, vanquished them, and exacted moneys and hostages. Amid all these successes he met with adverse fortune but three times in all: in Britain, where his fleet narrowly escaped destruction in a violent storm; in Gaul, when one of his legions was routed at Gergovia; and on the borders of Germany, when his lieutets Titurius and Aurunculeius were ambushed and slain. |
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58. Suetonius, Nero, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 16. He devised a new form for the buildings of the city and in front of the houses and apartments he erected porches, from the flat roofs of which fires could be fought; and these he put up at his own cost. He had also planned to extend the walls as far as Ostia and to bring the sea from there to Rome by a canal.,During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city. |
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59. Suetonius, Tiberius, 53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 200 | 53. When his daughter-inâlaw Agrippina was somewhat outspoken in her complaints after her husband's death, he took her by the hand and quoted a Greek verse, meaning, "Do you think a wrong is done you, dear daughter, if you are not empress?" After that he never deigned to hold any conversation with her. Indeed, after she showed fear of tasting an apple which he handed her at dinner, he even ceased to invite her to his table, alleging that he had been charged with an attempt to poison her; but as a matter of fact, the whole affair had been pre-arranged, that he should offer her the fruit to test her, and that she should refuse it as containing certain death., At last, falsely charging her with a desire to take refuge, now at the statue of Augustus and now with the armies, he exiled her to Pandataria, and when she loaded him with reproaches, he had her beaten by a centurion until one of her eyes was destroyed. Again, when she resolved to die of starvation, he had her mouth pried open and food crammed into it. Worst of all, when she persisted in her resolution and so perished, he assailed her memory with the basest slanders, persuading the senate to add her birthday to the days of ill omen, and actually taking credit to himself for not having had her strangled and her body cast out on the Stairs of Mourning. He even allowed a decree to be passed in recognition of this remarkable clemency, in which thanks were offered him and a golden gift was consecrated to Jupiter of the Capitol. |
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| 60. Suetonius, Vespasianus, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 204 |
61. Tacitus, Annals, 1.53, 14.63, 15.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 200, 202| 1.53. Eodem anno Iulia supremum diem obiit, ob impudicitiam olim a patre Augusto Pandateria insula, mox oppido Reginorum, qui Siculum fretum accolunt, clausa. fuerat in matrimonio Tiberii florentibus Gaio et Lucio Caesaribus spreveratque ut inparem; nec alia tam intima Tiberio causa cur Rhodum abscederet. imperium adeptus extorrem, infamem et post interfectum Postumum Agrippam omnis spei egenam inopia ac tabe longa peremit, obscuram fore necem longinquitate exilii ratus. par causa saevitiae in Sempronium Gracchum, qui familia nobili, sollers ingenio et prave facundus, eandem Iuliam in matrimonio Marci Agrippae temeraverat. nec is libidini finis: traditam Tiberio pervicax adulter contumacia et odiis in maritum accendebat; litteraeque quas Iulia patri Augusto cum insectatione Tiberii scripsit a Graccho compositae credebantur. igitur amotus Cercinam, Africi maris insulam, quattuordecim annis exilium toleravit. tunc milites ad caedem missi invenere in prominenti litoris nihil laetum opperientem. quorum adventu breve tempus petivit ut suprema mandata uxori Alliariae per litteras daret, cervicemque percussoribus obtulit; constantia mortis haud indignus Sempronio nomine vita degeneraverat. quidam non Roma eos milites, sed ab L. Asprenate pro consule Africae missos tradidere auctore Tiberio, qui famam caedis posse in Asprenatem verti frustra speraverat. 14.63. At Nero praefectum in spem sociandae classis corruptum et incusatae paulo ante sterilitatis oblitus, abactos partus conscientia libidinum, eaque sibi comperta edicto memorat insulaque Pandateria Octaviam claudit. non alia exul visentium oculos maiore misericordia adfecit. meminerant adhuc quidam Agrippinae a Tiberio, recentior Iuliae memoria obversabatur a Claudio pulsae: sed illis robur aetatis adfuerat; laeta aliqua viderant et praesentem saevitiam melioris olim fortunae recordatione adlevabant. huic primum nuptiarum dies loco funeris fuit, deductae in domum in qua nihil nisi luctuosum haberet, erepto per venenum patre et statim fratre; tum ancilla domina validior et Poppaea non nisi in perniciem uxoris nupta, postremo crimen omni exitio gravius. 15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. | 1.53. This year saw the decease of Julia; whose licentiousness had long ago driven her father, Augustus, to confine her, first in the islet of Pandateria, and latterly in the town of Rhegium on the Sicilian Strait. Wedded to Tiberius while Gaius and Lucius Caesar were still in their heyday, she had despised him as her inferior; and this, in reality, was the inner reason for his retirement to Rhodes. Once upon the throne, he left her, exiled, disgraced, and (since the killing of Agrippa Postumus) utterly hopeless, to perish of destitution and slow decline: the length of her banishment, he calculated, would obscure the mode of her removal. A similar motive dictated his barbarous treatment of Sempronius Gracchus, a man of high birth, shrewd wit and perverted eloquence; who had seduced the same Julia while she was still the wife of Marcus Agrippa. Nor was this the close of the intrigue: for when she was made over to Tiberius, her persevering adulterer worked her into a fever of defiance and hatred towards her husband; and her letter to her father Augustus, with its tirade against Tiberius, was believed to have been drafted by Gracchus. He was removed, in consequence, to Cercina, an island in African waters; where he endured his banishment for fourteen years. Now the soldiers sent to despatch him found him on a projecting strip of shore, awaiting the worst. As they landed, he asked for a few minutes' grace, so that he could write his final instructions to his wife Alliaria. This done, he offered his neck to the assassins, and met death with a firmness not unworthy of the Sempronian name from which his life had been a degeneration. Some state that the soldiers were not sent from Rome, but from Lucius Asprenas, proconsul of Africa: a version due to Tiberius, who had hoped, though vainly, to lay the scandal of the assassination at Asprenas' door. < 1.53. This year saw the decease of Julia; whose licentiousness had long ago driven her father, Augustus, to confine her, first in the islet of Pandateria, and latterly in the town of Rhegium on the Sicilian Strait. Wedded to Tiberius while Gaius and Lucius Caesar were still in their heyday, she had despised him as her inferior; and this, in reality, was the inner reason for his retirement to Rhodes. Once upon the throne, he left her, exiled, disgraced, and (since the killing of Agrippa Postumus) utterly hopeless, to perish of destitution and slow decline: the length of her banishment, he calculated, would obscure the mode of her removal. A similar motive dictated his barbarous treatment of Sempronius Gracchus, a man of high birth, shrewd wit and perverted eloquence; who had seduced the same Julia while she was still the wife of Marcus Agrippa. Nor was this the close of the intrigue: for when she was made over to Tiberius, her persevering adulterer worked her into a fever of defiance and hatred towards her husband; and her letter to her father Augustus, with its tirade against Tiberius, was believed to have been drafted by Gracchus. He was removed, in consequence, to Cercina, an island in African waters; where he endured his banishment for fourteen years. Now the soldiers sent to despatch him found him on a projecting strip of shore, awaiting the worst. As they landed, he asked for a few minutes' grace, so that he could write his final instructions to his wife Alliaria. This done, he offered his neck to the assassins, and met death with a firmness not unworthy of the Sempronian name from which his life had been a degeneration. Some state that the soldiers were not sent from Rome, but from Lucius Asprenas, proconsul of Africa: a version due to Tiberius, who had hoped, though vainly, to lay the scandal of the assassination at Asprenas' door. 14.63. Nero, for his part, announced by edict that Octavia had seduced the prefect in the hope of gaining the co-operation of his squadron; that, conscious of her infidelities, she had procured abortion, â he failed to remember his recent charge of sterility! â and that these were facts ascertained by himself. He then confined her in the island of Pandateria. No woman in exile ever presented a more pitiful spectacle to the eye of the beholder. There were yet some who recollected the banishment of Agrippina by Tiberius; the more recent memory of Julia's expulsion by Claudius still dwelt in the minds of men. But to these the maturity of life had come; they had seen some little happiness, and could soften the cruelty of the present by recalling the brighter fortunes of the past. To Octavia, first of all, her day of marriage had been tantamount to a day of burial, entering as she did a house where mourning alone awaited her â where her father was snatched away by poison, to be followed at once by her brother. Then had come the maid, more potent than her mistress, and Poppaea turning bride only to destroy a wife; last of all, an accusation more bitter than any doom. < 14.63. Nero, for his part, announced by edict that Octavia had seduced the prefect in the hope of gaining the co-operation of his squadron; that, conscious of her infidelities, she had procured abortion, â he failed to remember his recent charge of sterility! â and that these were facts ascertained by himself. He then confined her in the island of Pandateria. No woman in exile ever presented a more pitiful spectacle to the eye of the beholder. There were yet some who recollected the banishment of Agrippina by Tiberius; the more recent memory of Julia's expulsion by Claudius still dwelt in the minds of men. But to these the maturity of life had come; they had seen some little happiness, and could soften the cruelty of the present by recalling the brighter fortunes of the past. To Octavia, first of all, her day of marriage had been tantamount to a day of burial, entering as she did a house where mourning alone awaited her â where her father was snatched away by poison, to be followed at once by her brother. Then had come the maid, more potent than her mistress, and Poppaea turning bride only to destroy a wife; last of all, an accusation more bitter than any doom. 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. < 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. |
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| 62. Tacitus, Histories, a b c d\n0 '5.5 '5.5 '5 5\n1 3.69.3 3.69.3 3 69\n2 5.5.1 5.5.1 5 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 100 |
| 63. Plutarch, How To Tell A Flatterer From A Friend, '55AB, '71F (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 |
| 64. Plutarch, On Hearing, '39A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 |
| 65. Plutarch, On Talkativeness, 504f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 181 |
| 66. Plutarch, On The Fortune Or Virtue of Alexander The Great, '341F-342E (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661 |
| 67. Plutarch, Letter of Condolence To Apollonius, 107f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 278 |
| 68. Plutarch, Sayings of The Spartans, 208d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 252 |
69. Dio Chrysostom, Orations, a b c d\n0 9.8 9.8 9 8\n1 9.7 9.7 9 7\n2 '1.64 '1.64 '1 64\n3 1.35 1.35 1 35 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 | 9.8. When such people talked nonsense, he usually scorned them merely, but those that assumed airs and prided therefore on their wealth or family or some other distinction he would make the especial object of his attack and castigate thoroughly. Some admired him, therefore, as the wisest man in the world, to others he seemed crazy, many scorned him as a beggar and a poor good-forânothing, some jeered at him, < |
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| 70. Epictetus, Discourses, 1.24.1, 2.2.3-2.2.4, 4.1.82 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 218, 282 |
| 71. Epictetus, Gnomologium Epicteteum (E Stobaei Libris 12), 28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 190 |
| 72. New Testament, Titus, 2.2.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan |
73. Pliny The Younger, Letters, 1.5, 7.33.7, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 201, 202, 203 | 1.5. To Voconius Romanus: Did you ever see a man more abject and fawning than Marcus Regulus has been since the death of Domitian? His misdeeds were better concealed during that prince's reign, but they were every bit as bad as they were in the time of Nero. He began to be afraid that I was angry with him and he was not mistaken, for I certainly was annoyed. After doing what he could to help those who were compassing the ruin of Rusticus Arulenus, he had openly exulted at his death, and went so far as to publicly read and then publish a pamphlet in which he violently attacks Rusticus and even calls him "the Stoics' ape," adding that "he is marked with the brand of Vitellius." You recognise, of course, the Regulian style! He tears to pieces Herennius Senecio so savagely that Metius Carus said to him, "What have you to do with my dead men? Did I ever worry your Crassus or Camerinus?" — these being some of Regulus's victims in the days of Nero. Regulus thought I bore him malice for this, and so he did not invite me when he read his pamphlet. Besides, he remembered that he once mortally attacked me in the Court of the Centumviri. 1.5. To Voconius Romanus. Did you ever see a man more abject and fawning than Marcus Regulus has been since the death of Domitian? His misdeeds were better concealed during that prince's reign, but they were every bit as bad as they were in the time of Nero. He began to be afraid that I was angry with him and he was not mistaken, for I certainly was annoyed. After doing what he could to help those who were prosecuting Rusticus Arulenus, he had openly exulted at his death, and went so far as to publicly read and then publish a pamphlet in which he violently attacks Rusticus and even calls him "the Stoics' ape," adding that "he is marked with the brand of Vitellius." * You recognise, of course, the Regulian style! He tears to pieces Herennius Senecio so savagely that Metius Carus said to him, "What have you to do with my dead men? Did I ever worry your Crassus or Camerinus?" - these being some of Regulus's victims in the days of Nero. Regulus thought I bore him malice for this, and so he did not invite me when he read his pamphlet. Besides, he remembered that he once mortally attacked me in the court of the centumviri. ** I was a witness on behalf of Arionilla, the wife of Timon, at the request of Rusticus Arulenus, and Regulus was conducting the prosecution. We on our side were relying for part of the defence on a decision of Metius Modestus, an excellent man who had been banished by Domitian and was at that moment in exile. This was Regulus's opportunity. "Tell me, Secundus," said he, "what you think of Modestus." You see in what peril I should have placed myself if I had answered that I thought highly of him, and how disgraceful it would have been if I had said that I thought ill of him. I fancy it must have been the gods who came to my rescue. "I will tell you what I think of him," I said, "when the Court has to give a decision on the point." He returned to the charge Well, now the fellow is conscience-stricken, and buttonholes first Caecilius Celer and then implores Fabius Justus to reconcile me to him. Not content with that, he makes his way in to see Spurinna, and begs and prays of him - you know what an abject coward he is when he is frightened - as follows. "Do go," says he, "and call on Pliny in the morning - early in the morning, for my suspense is unbearable - and do what you can to remove his anger against me." I was early awake that day, when a message came from Spurinna, "I am coming to see you." I sent back word, "I will come and see you." We met at the portico of Livia, just as we were each of us on the way to see the other. He explained his commission from Regulus and added his own entreaties, but did not press the point too strongly, as became a worthy gentleman asking a favour for a worthless acquaintance. This was my answer That practically closed the conversation. I did not wish it to go any further, so that I might not commit myself until Mauricus arrived. Moreover, I am quite aware that Regulus is a difficult bird to net. He is rich, he is a shrewd intriguer, he has no inconsiderable body of followers and a still larger circle of those who fear him, and fear is often a more powerful factor than affection. But, after all, these are bonds that may be shattered and weakened, for a bad man's influence is as little to be relied upon as is the man himself. Moreover, let me repeat that I am waiting for Mauricus. He is a man of sound judgment and sagacity, which he has learned by experience, and he can gauge what is likely to happen in the future from what has occurred in the past. I shall be guided by him, and either strike a blow or set aside my weapons just as he thinks best. I have written you this letter because it is only right, considering our regard for one another, that you should be acquainted not only with what I have said and done, but also with my plans for the future. Farewell. 10.96. To Trajan: It is my custom, Sir, to refer to you in all cases where I do not feel sure, for who can better direct my doubts or inform my ignorance? I have never been present at any legal examination of the Christians, and I do not know, therefore, what are the usual penalties passed upon them, or the limits of those penalties, or how searching an inquiry should be made. I have hesitated a great deal in considering whether any distinctions should be drawn according to the ages of the accused; whether the weak should be punished as severely as the more robust; whether if they renounce their faith they should be pardoned, or whether the man who has once been a Christian should gain nothing by recanting; whether the name itself, even though otherwise innocent of crime, should be punished, or only the crimes that gather round it. 10.96. In the meantime, this is the plan which I have adopted in the case of those Christians who have been brought before me. I ask them whether they are Christians; if they say yes, then I repeat the question a second and a third time, warning them of the penalties it entails, and if they still persist, I order them to be taken away to prison. For I do not doubt that, whatever the character of the crime may be which they confess, their pertinacity and inflexible obstinacy certainly ought to be punished. There were others who showed similar mad folly whom I reserved to be sent to Rome, as they were Roman citizens. Subsequently, as is usually the way, the very fact of my taking up this question led to a great increase of accusations, and a variety of cases were brought before me. A pamphlet was issued anonymously, containing the names of a number of people. Those who denied that they were or had been Christians and called upon the gods in the usual formula, reciting the words after me, those who offered incense and wine before your image, which I had given orders to be brought forward for this purpose, together with the statues of the deities - all such I considered should be discharged, especially as they cursed the name of Christ, which, it is said, those who are really Christians cannot be induced to do. Others, whose names were given me by an informer, first said that they were Christians and afterwards denied it, declaring that they had been but were so no longer, some of them having recanted many years before, and more than one so long as twenty years back. They all worshipped your image and the statues of the deities, and cursed the name of Christ. But they declared that the sum of their guilt or their error only amounted to this, that on a stated day they had been accustomed to meet before daybreak and to recite a hymn among themselves to Christ, as though he were a god, and that so far from binding themselves by oath to commit any crime, their oath was to abstain from theft, robbery, adultery, and from breach of faith, and not to deny trust money placed in their keeping when called upon to deliver it. When this ceremony was concluded, it had been their custom to depart and meet again to take food, but it was of no special character and quite harmless, and they had ceased this practice after the edict in which, in accordance with your orders, I had forbidden all secret societies. † I thought it the more necessary, therefore, to find out what truth there was in these statements by submitting two women, who were called deaconesses, to the torture, but I found nothing but a debased superstition carried to great lengths. So I postponed my examination, and immediately consulted you. The matter seems to me worthy of your consideration, especially as there are so many people involved in the danger. Many persons of all ages, and of both sexes alike, are being brought into peril of their lives by their accusers, and the process will go on. For the contagion of this superstition has spread not only through the free cities, but into the villages and the rural districts, and yet it seems to me that it can be checked and set right. It is beyond doubt that the temples, which have been almost deserted, are beginning again to be thronged with worshippers, that the sacred rites which have for a long time been allowed to lapse are now being renewed, and that the food for the sacrificial victims is once more finding a sale, whereas, up to recently, a buyer was hardly to be found. From this it is easy to infer what vast numbers of people might be reclaimed, if only they were given an opportunity of repentance. |
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| 74. Philostratus The Athenian, Life of Apollonius, 8.25 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 198 |
75. Irenaeus, Refutation of All Heresies, 4.13.3, 9.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •reproach •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 201; Wilson, The Sentences of Sextus (2012) 330 | 4.13.3. And for this reason did the Lord, instead of that [commandment], "Thou shalt not commit adultery," forbid even concupiscence; and instead of that which runs thus, "Thou shalt not kill," He prohibited anger; and instead of the law enjoining the giving of tithes, [He told us] to share all our possessions with the poor; and not to love our neighbours only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods. For "to him that taketh away thy coat," He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them:" so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. "And if any one," He says, "shall compel thee [to go] a mile, go with him twain;" so that thou mayest not follow him as a slave, but may as a free man go before him, showing thyself in all things kindly disposed and useful to thy neighbour, not regarding their evil intentions, but performing thy kind offices, assimilating thyself to the Father, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust." Now all these [precepts], as I have already observed, were not the injunctions] of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us. For He did not set us free for this purpose, that we should depart from Him (no one, indeed, while placed out of reach of the Lord's benefits, has power to procure for himself the means of salvation), but that the more we receive His grace, the more we should love Him. Now the more we have loved Him, the more glory shall we receive from Him, when we are continually in the presence of the Father. 9.12. Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls Matthew 7:6 they should be preserved, expressing himself thus: Do not recite this account to all men, and guard carefully these precepts, because all men are not faithful, nor are all women straightforward. Books containing these (tenets), however, neither the wise men of the Egyptians secreted in shrines, nor did Pythagoras, a sage of the Greeks, conceal them there. For if at that time Elchasai had happened to live, what necessity would there be that Pythagoras, or Thales, or Solon, or the wise Plato, or even the rest of the sages of the Greeks, should become disciples of the Egyptian priests, when they could obtain possession of such and such wisdom from Alcibiades, as the most astonishing interpreter of that wretched Elchasai? The statements, therefore, that have been made for the purpose of attaining a knowledge of the madness of these, would seem sufficient for those endued with sound mind. And so it is, that it has not appeared expedient to quote more of their formularies, seeing that these are very numerous and ridiculous. Since, however, we have not omitted those practices that have risen up in our own day, and have not been silent as regards those prevalent before our time, it seems proper, in order that we may pass through all their systems, and leave nothing untold, to state what also are the (customs) of the Jews, and what are the diversities of opinion among them, for I imagine that these as yet remain behind for our consideration. Now, when I have broken silence on these points, I shall pass on to the demonstration of the Doctrine of the Truth, in order that, after the lengthened argumentative straggle against all heresies, we, devoutly pressing forward towards the kingdom's crown, and believing the truth, may not be unsettled. |
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76. Lucian, Nigrinus, 35-37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 | 37. Or if they reach the mark, they do but graze its surface; there can be no deep wound, where the archer lacks strength. But a good marksman, a Nigrinus, begins with a careful examination of the mark, in case it should be particularly soft,— or again too hard; for there are marks which will take no impression from an arrow. Satisfied on this point, he dips his shaft, not in the poisons of Scythia or Crete, but in a certain ointment of his own, which is sweet in flavour and gentle in operation; then, without more ado, he lets fly. The shaft speeds with well judged swiftness, cleaves the mark right through, and remains lodged in it; and the drug works its way through every part. Thus it is that men hear his words with mingled joy and grief; and this was my own case, while the drug was gently diffusing itself through my soul. Hence I was moved to apostrophize him in the words of Homer:So aim; and thou shalt bring (to some) salvation.For as it is not every man that is maddened by the sound of the Phrygian flute, but only those who are inspired of Cybele, and by those strains are recalled to their frenzy,— so too not every man who hears the words of the philosophers will go away possessed, and stricken at heart, but only those in whose nature is something akin to philosophy. |
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77. Justin, Dialogue With Trypho, 10.1, 10.3, 17.1, 18.3, 19.1-19.3, 34.7, 39.6, 46.7, 82.2, 101.2, 108.2, 110.4-110.5, 114.4, 117.3, 120.4, 120.6, 121.2-121.3, 131.2, 134.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103| 17.1. Οὐχ οὕτως γὰρ τὰ ἄλλα ἔθνη εἰς ταύτην τὴν ἀδικίαν τὴν εἰς ἡμᾶς καὶ τὸν Χριστὸν ἐνέχονται, ὅσον ὑμεῖς, οἳ κἀκείνοις τῆς κατὰ τοῦ δικαίου καὶ ἡμῶν τῶν ἀπ᾿ ἐκείνου κακῆς προλήψεως αἴτιοι ὑπάρχετε· μετὰ γὰρ τὸ σταυρῶσαι ὑμᾶς ἐκεῖνον τὸν μόνον ἄμωμον [cf. LUC, I, 6, et Ps. CXVIII, 1] καὶ δίκαιον ἄνθρωπον, δι᾿ οὗ τῶν μωλώπων ἴασις γίνεται [cf. Is., LIII, 5] τοῖς δι᾿ αὐτοῦ ἐπὶ τὸν πατέρα προσχωροῦσιν, ἐπειδὴ ἐγνώκατε αὐτὸν ἀναστάντα ἐκ νεκρῶν καὶ ἀναβάντα εἰς τὸν οὐρανόν, ὡς αἱ προφητεῖαι προεμήνυον γενησόμενον, οὐ μόνον οὐ μετενοήσατε ἐφ᾿ οἷς ἐπράξατε κακοῖς, ἀλλὰ ἄνδρας ἐκλεκτοὺς ἀπὸ Ἱερουσαλὴμ ἐκλεξάμενοι τότε ἐξεπέμψατε εἰς πᾶσαν τὴν γῆν, λέγοντας αἵρεσιν ἄθεον Χριστιανῶν πεφηνέναι, καταλέγοντάς τε ταῦτα ἅπερ καθ᾿ ἡμῶν οἱ ἀγνοοῦντες ἡμᾶς πάντες λέγουσιν· ὥστε οὐ μόνον ἑαυτοῖς ἀδικίας αἴτιοι ὑπάρχετε, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν ἁπλῶς ἀνθρώποις. 19.2. Οὐ γὰρ πᾶσιν ἀναγκαῖα αὕτη ἡ περιτομή, ἀλλ᾿ ὑμῖν μόνοις, ἵνα, ὡς προέφην, ταῦτα πάθητε ἃ νῦν ἐν δίκῃ πάσχετε. Οὐδὲ γὰρ τὸ βάπτισμα ἐκεῖνο τὸ ἀνωφελὲς τὸ τῶν λάκκων προσλαμβάνομεν· οὐδὲν γὰρ πρὸς τὸ βάπτισμα τοῦτο τὸ τῆς ζωῆς ἐστι. Διὸ καὶ κέκραγεν ὁθεός, ὅτι Ἐγκατελίπετε αὐτόν, πηγὴν ζῶσαν, καὶ ὠρύξατε ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται συνέχειν ὕδωρ [JÉR., II, 13]. 19.3. Καὶ ὑμεῖς μέν, οἱ τὴν σάρκα περιτετμημένοι, χρῄζετε τῆς ἡμετέρας περιτομῆς, ἡμεῖς δέ, ταύτην ἔχοντες, οὐδὲν ἐκείνης δεόμεθα. Εἰ γὰρ ἦν ἀναγκαία, ὡς δοκεῖτε, οὐκ ἂν ἀκρόβυστον ὁ θεὸς ἔπλασε τὸν Ἀδάμ, οὐδὲ ἐπέβλεψεν ἐπὶ τοῖς δώροις τοῦ ἐν ἀκροβυστίᾳ σαρκὸς προσενέγκαντος θυσίας Ἄβελ [cf. Gen., IV, 4], οὐδ᾿ ἂν εὐηρέστησεν ἐν ἀκροβυστίᾳ Ἐνώχ, καὶ οὐκ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ θεός [cf. Gen., v, 24]. 34.7. Καὶ ὅτι μὲν βασιλεὺς ἐγένετο ἐπιφανὴς καὶ μέγας ὁ Σολομὼν, ἐφ᾿ οὗ ὁ οἶκος ὁ ἐν Ἱερουσαλὴμ ἐπικληθεὶς ἀνῳκοδομήθη, ἐπίσταμαι. ὅτι δὲ [fol. 84] οὐδὲν τῶν ἐν τῷ ψαλμῷ εἰρημένων συνέβη αὐτῷ, φαίνεται. Οὔτε γὰρ πάντες οἱ βασιλεῖς προσεκύνησαν αὐτῷ, οὔτε μέχρι τῶν περάτων τῆς οἰκουμένης ἐβασίλευσεν, οὔτε οἱ ἐχθροὶ αὐτοῦ ἔμπροσθεν αὐτοῦ πεσόντες χοῦν ἔλειξαν. 46.7. Ἡμεῖς δὲ, ὑπὲρ τοῦ μὴ θυσιάζειν οἶς πάλαι ἐθύομεν, ὑπομένομεν τὰς ἐσχάτας τιμωρίας, καὶ θανατούμενοι χαίρομεν, πιστεύοντες ὅτι ἀναστήσει ἡμᾶς ὁ θεὸς διὰ τοῦ Χριστοῦ αὐτοῦ καὶ ἀφθάρτους καὶ ἀπαθεῖς καὶ ἀθανάτους ποιήσει· καὶ οὐδὲν συμβάλλεσθαι πρὸς δικαιοπραξίαν καὶ εὐσέβειαν τὰ διὰ τὴν σκληροκαρδίαν τοῦ λαοῦ ὑμῶν δια[fol. 96]ταχθέντα γινώσκομεν. 82.2. Εἶπε γὰρ ὅτι φονεύεσθαι καὶ μισεῖσθαι διὰ τὸ ὄνομα αὐτοῦ μέλλομεν, καὶ ὅτι ψευδοπροφῆται καὶ ψευδόχριστοι πολλοὶ ἐπὶ τῷ ὀνόματι αὐτοῦ παρελεύσονται καὶ πολλοὺς πλανήσουσιν [cf. MT., XXIV, 5, 9, 11, 24, et X, 21-22]· ὅπερ καὶ ἔστι. 101.2. Καὶ γὰρ ἐπὶ γῆς τὸ αὐτὸ ἔπραξε· λέγοντος αὐτῷ τινος· Διδάσκαλε ἀγαθέ, ἀπεκρίνατο· Τί με λέγεις ἀγαθόν; Εἶς ἐστιν ἀγαθός, ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς [cf. MT., XIX, 16-17; MC., X, 17-18; LUC, XVIII, 18-19]. Τὸ δὲ εἰπεῖν Ἐγώ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουθένημα λαοῦ, ἅπερ φαίνεται καὶ ὄντα καὶ γινόμενα αὐτῷ προέλεγεν. Ὄνειδος μὲν γὰρ ἡμῖν, τοῖς εἰς αὐτὸν πιστεύουσιν ἀνθρώποις, πανταχοῦ ἐστιν· ἐξουθένημα δὲ τοῦ λαοῦ, ὅτι ὑπὸ τοῦ λαοῦ ὑμῶν ἐξουδενωθεὶς καὶ ἀτιμωθεὶς ταῦτα ἔπαθεν ἅπερ διεθήκατε αὐτόν. 108.2. καὶ οὐ μόνον οὐ μετενοήσατε, μαθόντες αὐτὸν ἀναστάντα ἐκ νεκρῶν, ἀλλ᾿, ὡς προεῖπον, ἄνδρας χειροτονήσαντες ἐκλεκτοὺς εἰς πᾶσαν τὴν οἰκουμένην ἐπέμψατε [cf. MT., XXVIII, 15], κηρύσσοντας ὅτι αἵρεσίς τις ἄθεος καὶ ἄνομος ἐγήγερται ἀπὸ Ἰησοῦ τινος Γαλιλαίου πλάνου ὃν σταυρωσάντων ἡμῶν, οἱ μαθηταὶ αὐτοῦ κλέψαντες αὐτὸν ἀπὸ τοῦ μνήματος νυκτός, ὁπόθεν κατετέθη ἀφηλωθεὶς ἀπὸ τοῦ σταυροῦ, πλανῶσι τοὺς ἀνθρώπους λέγοντες ἐγηγέρθαι αὐτὸν ἐκ νεκρῶν [cf. MT., XXVII, 63-64; XXVIII, 13; Éuang. de Pierre, 21, 44] καὶ εἰς οὐρανὸν ἀνεληλυθέναι [cf. MC., XVI, 10, et Actes, I, 10-11] κατειπόντες δεδιδαχέναι καὶ ταῦτα ἅπερ κατὰ τῶν ὁμολογούντων Χριστὸν καὶ διδάσκαλον καὶ υἱὸν θεοῦ εἶναι παντὶ γένει ἀνθρώπων ἄθεα καὶ ἄνομα καὶ ἀνόσια λέγετε. 110.4. Καὶ ὅτι οὐκ ἔστιν ὁ ἐκφοβῶν [cf. MICH., IV, 4] καὶ δουλαγωγῶν ἡμᾶς, τοὺς ἐπὶ τὸν Ἰησοῦν πεπιστευκότας κατὰ πᾶσαν τὴν γῆν, φανερόν ἐστι. Κεφαλοτομούμενοι γὰρ καὶ σταυρούμενοι καὶ θηρίοις παραβαλλόμενοι καὶ δεσμοῖς καὶ πυρὶ καὶ πάσαις ταῖς ἄλλαις βασάνοις ὅτι οὐκ ἀφιστάμεθα τῆς ὁμολογίας, δῆλόν ἐστιν, ἀλλ᾿, ὅσῳπερ ἂν τοιαῦτά τινα γίνηται, τοσούτῳ μᾶλλον ἄλλον ἄλλοι πλείονες πιστοὶ καὶ θεοσεβεῖς διὰ τοῦ ὀνόματος τοῦ Ἰησοῦ γίνονται. Ὁποῖον ἐὰν ἀμπέλου τις ἐκτέμῃ τὰ καρποφορήσαντα μέρη, εἰς τὸ ἀναβλαστῆσαι ἑτέρους κλάδους καὶ εὐθαλεῖς καὶ καρποφόρους ἀναδίδωσι, τὸν αὐτὸν τρόπον καὶ ἐφ᾿ ἡμῶν γίνεται· ἡ γὰρ φυ-[fol. 163]τευθεῖσα ὑπὸ τοῦ θεοῦ ἄμπελος καὶ σωτῆρος Χριστοῦ ὁ λαὸς αὐτοῦ ἐστι [cf. JEAN, XV, 1, 2]. 110.5. Τὰ δὲ λοιπὰ τῆς προφητείας ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ ἀποβήσεται. Τὴν γὰρ ἐκτεθλιμμένην καὶ ἐξωσμένην [ΜICH., IV, 6], τουτέστιν ἀπὸ τοῦ κόσμου, ὄσον ἐφ᾿ ὑμῖν καὶ τοῖς ἄλλοις ἅπασιν ἀνθρώποις, οὐ μόνον ἀπὸ τῶν κτημάτων τῶν ἰδίων ἕκαστος τῶν Χριστιανῶν ἐκβέβληται ἀλλὰ καὶ τοῦ κόσμου παντός, ζῆν μηδενὶ Χριστιανῷ συγχωροῦντες. 114.4. Μακάριοι οὖν ἡμεῖς οἱ περιτμηθέντες πετρίναις μαχαίραις τὴν δευτέραν περιτομήν. Ὑμῶν μὲν γὰρ ἡ πρώτη διὰ σιδήρου γέγονε καὶ γίνεται· σκληροκάρδιοι γὰρ μένετε· ἡμῶν δὲ ἡ περιτομή, ἥτις δευτέρα ἀριθμῷ, [fol. 167] μετὰ τὴν ὑμετέραν φανερωθεῖσα, διὰ λίθων ἀκροτόμων, τουτέστι διὰ τῶν λόγων τῶν διὰ τῶν ἀποστόλων τοῦ ἀκρογωνιαίου λίθου [cf. Is., XXVIII, 16; Eph., II, 20, et I PIERRE, II, 6] καὶ τοῦ ἄνευ χειρῶν τμηθέντος [cf. DAN., II, 34], περιτέμνει ἡμᾶς ἀπὸ τε εἰδωλολατρείας καὶ πάσης ἁπλῶς κακίας· ὧν αἱ καρδίαι οὕτως περιτετμημέναι εἰσὶν ἀπὸ τῆς πονηρίας, ὡς καὶ χαίρειν ἀποθνήσκοντας διὰ τὸ ὄνομα τὸ τῆς καλῆς πέτρας, καὶ ζῶν ὕδωρ ταῖς καρδίαις τῶν δι᾿ αὐτοῦ ἀγαπησάντων τὸν πατέρα τῶν ὅλων βρυούσης, καὶ ποτιζούσης τοὺς βουλομένους τὸ τῆς ζωῆς ὕδωρ πιεῖν [cf. JEAN, IV, 14]. 117.3. Ταῦτα γὰρ μόνα καὶ Χριστιανοὶ παρέλαβον ποιεῖν, καὶ ἐπ᾿ ἀναμνήσει δὲ τῆς τροφῆς αὐτῶν ξηρᾶς τε καὶ ὑγρᾶς, ἐν ᾗ καὶ τοῦ πάθους, ὃ πέπονθε δι᾿ αὐτοὺς ὁ υἱὸς τοῦ θεοῦ, μέμνηνται· οὗ τὸ ὄνομα βεβηλωθῆναι κατὰ πᾶσαν τὴν γῆν καὶ βλασφημεῖσθαι οἱ ἀρχιερεῖς τοῦ λαοῦ ὑμῶν καὶ διδάσκαλοι εἰργάσαντο, ἃ ῥυπαρὰ καὶ αὐτὰ ἐνδύματα [cf. ZACH., III, 3], περιτεθέντα ὑφ᾿ ὑμῶν πᾶσι τοῖς ἀπὸ τοῦ ὀνόματος τοῦ Ἰησοῦ γενομένοις Χριστιανοῖς, δείξει αἰρόμενα ἀφ᾿ ἡμῶν ὁ θεός, ὅταν πάντας ἀναστήσῃ, καὶ τοὺς μὲν ἐν αἰωνίῳ καὶ ἀλύτῳ βασιλείᾳ ἀφθάρτους καὶ ἀθανάτους καὶ ἀλύπους καταστήσῃ, τοὺς δὲ εἰς κόλασιν αἰώνιον πυρὸς παραπέμψῃ. 120.6. Ἥξουσι γάρ, εἶπεν, ἀπὸ δυσμῶν καὶ ἀνατολῶν, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον [MT., VIII, 11-12]. [fol. 173] Καὶ ταῦτα, εἶπον, ὅτι οὐδὲν οὐδενὸς φροντίζω ἢ τοῦ τἀληθὲς λέγειν, λέγοιμι, οὐδένα δυσωπήσεσθαι μέλλων, κἂν δέῃ παραυτίκα ὑφ᾿ ὑμῶν μελισθῆναι. Οὐδὲ γὰρ ἀπὸ τοῦ γένους τοῦ ἐμοῦ, λέγω δὲ τῶν Σαμαρέων, τινὸς φροντίδα ποιούμενος, ἐγγράφως Καίσαρι προσομιλῶν, εἶπον πλανᾶσθαι αὐτοὺς πειθομένους τῷ ἐν τῷ γένει αὐτῶν μάγῳ Σίμωνι, ὃν θεὸν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως [cf. Eph., 1, 21] εἶναι λέγουσι. 121.2. Τὸν μὲν ἥλιον ὁ θεὸς ἐδεδώκει πρότερον εἰς τὸ προσκυνεῖν αὐτόν, ὡς γέγραπται [Deut., IV, 19], καὶ οὐδένα οὐδέποτε ἰδεῖν ἔστιν ὑπομείναντα διὰ τὴν πρὸς τὸν ἥλιον πίστιν ἀποθανεῖν· διὰ δὲ τὸ ὄνομα τοῦ Ἰησοῦ ἐκ παντὸς γένους ἀνθρώπων καὶ ὑπομείναντας καὶ ὑπομένοντας πάντα πάσχειν ὑπὲρ τοῦ μὴ ἀρνήσασθαι αὐτὸν ἰδεῖν ἔστι. Πυρωδέστερος γὰρ αὐτοῦ ὁ τῆς ἀληθείας καὶ σοφίας λόγος καὶ φωτεινό[fol. 174]τερος μᾶλλον τῶν ἡλίου δυνάμεών ἐστι, καὶ εἰς τὰ βάθη τῆς καρδίας καὶ τοῦ νοῦ εἰσδύνων. Ὅθεν καὶ ὁ λόγος ἔφη· Ὑπὲρ τὸν ἥλιον ἀνατελεῖ τὸ ὄνομα αὐτοῦ [Ps. LXXI, 17]. Καὶ πάλιν Ἀνατολὴ ὄνομα αὐτοῦ Ζαχαρίας φησί [ZACH., VI, 12]. Καὶ περὶ τοῦ αὐτοῦ λέγων εἶπεν, ὅτι Κόψονται φυλὴ κατὰ φυλήν [ZACH., XII, 12]. 121.3. Εἰ δὲ ἐν τῇ ἀτίμῳ καὶ ἀειδεῖ καὶ ἐξουθενημένῃ πρώτῃ παρουσίᾳ αὐτοῦ τοσοῦτον ἔλαμψε καὶ ἴσχυσεν, ὡς ἐν μηδενὶ γένει ἀγνοεῖσθαι αὐτὸν καὶ ἀπὸ παντὸς μετάνοιαν πεποιῆσθαι ἀπὸ τῆς παλαιᾶς κακῆς ἑκάστου γένους πολιτείας, ὥστε καὶ τὰ δαιμόνια ὑποτάσσεσθαι αὐτοῦ τῷ ὀνόματι καὶ πάσας τὰς ἀρχὰς καὶ τὰς βασιλείας τούτου τὸ ὄνομα παρὰ πάντας τοὺς ἀποθανόντας δεδοικέναι, οὐκ ἐκ παντὸς τρόπου ἐν τῇ ἐνδόξῳ αὐτοῦ παρουσίᾳ καταλύσει πάντας τοὺς μισήσαντας αὐτὸν καὶ τοὺς αὐτοῦ ἀδίκως ἀποστάντας, τοὺς δὲ ἰδίους ἀναπαύσει, ἀποδιδοὺς αὐτοῖς τὰ προσδοκώμενα πάντα; 134.6. Τὸν χρόνον πάντα ἐμισεῖτο ὑπὸ τοῦ ἀδελφοῦ ὁ Ἰακώβ· καὶ ἡμεῖς νῦν καὶ αὐτὸς ὁ κύριος ἡμῶν μισεῖται ὑφ᾿ ὑμῶν [fol. 187] καὶ ὑπὸ τῶν ἄλλων ἁπλῶς ἀνθρώπων, ὄντων πάντων τῇ φύσει ἀδελφῶν. Ἰσραὴλ ἐπεκλήθη Ἰακώβ· καὶ Ἰσραὴλ καὶ ὁ Χριστὸς ἀποδέδεικται, ὁ ὢν καὶ καλούμενος Ἰησοῦς. | |
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78. Justin, Second Apology, 1.2, 8.1, 10.4-10.6, 14.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 202 | 12. For I myself, too, when I was delighting in the doctrines of Plato, and heard the Christians slandered, and saw them fearless of death, and of all other-things which are counted fearful, perceived that it was impossible that they could be living in wickedness and pleasure. For what sensual or intemperate man, or who that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather continue always the present life, and attempt to escape the observation of the rulers; and much less would he denounce himself when the consequence would be death? This also the wicked demons have now caused to be done by evil men. For having put some to death on account of the accusations falsely brought against us, they also dragged to the torture our domestics, either children or weak women, and by dreadful torments forced them to admit those fabulous actions which they themselves openly perpetrate; about which we are the less concerned, because none of these actions are really ours, and we have the unbegotten and ineffable God as witness both of our thoughts and deeds. For why did we not even publicly profess that these were the things which we esteemed good, and prove that these are the divine philosophy, saying that the mysteries of Saturn are performed when we slay a man, and that when we drink our fill of blood, as it is said we do, we are doing what you do before that idol you honour, and on which you sprinkle the blood not only of irrational animals, but also of men, making a libation of the blood of the slain by the hand of the most illustrious and noble man among you? And imitating Jupiter and the other gods in sodomy and shameless intercourse with woman, might we not bring as our apology the writings of Epicurus and the poets? But because we persuade men to avoid such instruction, and all who practise them and imitate such examples, as now in this discourse we have striven to persuade you, we are assailed in every kind of way. But we are not concerned, since we know that God is a just observer of all. But would that even now some one would mount a lofty rostrum, and shout with a loud voice; Be ashamed, be ashamed, you who charge the guiltless with those deeds which yourselves openly could commit, and ascribe things which apply to yourselves and to your gods to those who have not even the slightest sympathy with them. Be converted; become wise. |
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79. Justin, First Apology, 5.1.3, 5.3, 5.4, 6.1, 13.4, 14.3, 16.4, 17.4, 23.2, 31.5, 31.6, 31.7, 39.3.4, 49.6, 02-Apr, 10, 11, 13, 20, 26, 27, 29, 4, 46, 48, 57, 7, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 202 | 24. In the first place [we furnish proof], because, though we say things similar to what the Greeks say, we only are hated on account of the name of Christ, and though we do no wrong, are put to death as sinners; other men in other places worshipping trees and rivers, and mice and cats and crocodiles, and many irrational animals. Nor are the same animals esteemed by all; but in one place one is worshipped, and another in another, so that all are profane in the judgment of one another, on account of their not worshipping the same objects. And this is the sole accusation you bring against us, that we do not reverence the same gods as you do, nor offer to the dead libations and the savour of fat, and crowns for their statues, and sacrifices. For you very well know that the same animals are with some esteemed gods, with others wild beasts, and with others sacrificial victims. |
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80. Tatian, Oration To The Greeks, 27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 27. And if you adhere to their teaching, why do you fight against me for choosing such views of doctrine as I approve? Is it not unreasonable that, while the robber is not to be punished for the name he bears, but only when the truth about him has been clearly ascertained, yet we are to be assailed with abuse on a judgment formed without examination? Diagoras was an Athenian, but you punished him for divulging the Athenian mysteries; yet you who read his Phrygian discourses hate us. You possess the commentaries of Leo, and are displeased with our refutations of them; and having in your hands the opinions of Apion concerning the Egyptian gods, you denounce us as most impious. The tomb of Olympian Zeus is shown among you, though some one says that the Cretans are liars. Your assembly of many gods is nothing. Though their despiser Epicurus acts as a torch-bearer, I do not any the more conceal from the rulers that view of God which I hold in relation to His government of the universe. Why do you advise me to be false to my principles? Why do you who say that you despise death exhort us to use art in order to escape it? I have not the heart of a deer; but your zeal for dialectics resembles the loquacity of Thersites. How can I believe one who tells me that the sun is a red-hot mass and the moon an earth? Such assertions are mere logomachies, and not a sober exposition of truth. How can it be otherwise than foolish to credit the books of Herodotus relating to the history of Hercules, which tell of an upper earth from which the lion came down that was killed by Hercules? And what avails the Attic style, the sorites of philosophers, the plausibilities of syllogisms, the measurements of the earth, the positions of the stars, and the course of the sun? To be occupied in such inquiries is the work of one who imposes opinions on himself as if they were laws. |
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81. Tertullian, Apology, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 10. You do not worship the gods, you say; and you do not offer sacrifices for the emperors. Well, we do not offer sacrifice for others, for the same reason that we do not for ourselves - namely, that your gods are not at all the objects of our worship. So we are accused of sacrilege and treason. This is the chief ground of charge against us - nay, it is the sum-total of our offending; and it is worthy then of being inquired into, if neither prejudice nor injustice be the judge, the one of which has no idea of discovering the truth, and the other simply and at once rejects it. We do not worship your gods, because we know that there are no such beings. This, therefore, is what you should do: you should call on us to demonstrate their non-existence, and thereby prove that they have no claim to adoration; for only if your gods were truly so, would there be any obligation to render divine homage to them. And punishment even were due to Christians, if it were made plain that those to whom they refused all worship were indeed divine. But you say, They are gods. We protest and appeal from yourselves to your knowledge; let that judge us; let that condemn us, if it can deny that all these gods of yours were but men. If even it venture to deny that, it will be confuted by its own books of antiquities, from which it has got its information about them, bearing witness to this day, as they plainly do, both of the cities in which they were born, and the countries in which they have left traces of their exploits, as well as where also they are proved to have been buried. Shall I now, therefore, go over them one by one, so numerous and so various, new and old, barbarian, Grecian, Roman, foreign, captive and adopted, private and common, male and female, rural and urban, naval and military? It were useless even to hunt out all their names: so I may content myself with a compend; and this not for your information, but that you may have what you know brought to your recollection, for undoubtedly you act as if you had forgotten all about them. No one of your gods is earlier than Saturn: from him you trace all your deities, even those of higher rank and better known. What, then, can be proved of the first, will apply to those that follow. So far, then, as books give us information, neither the Greek Diodorus or Thallus, neither Cassius Severus or Cornelius Nepos, nor any writer upon sacred antiquities, have ventured to say that Saturn was any but a man: so far as the question depends on facts, I find none more trustworthy than those- that in Italy itself we have the country in which, after many expeditions, and after having partaken of Attic hospitalities, Saturn settled, obtaining cordial welcome from Janus, or, as the Salii will have it, Janis. The mountain on which he dwelt was called Saturnius; the city he founded is called Saturnia to this day; last of all, the whole of Italy, after having borne the name of Oenotria, was called Saturnia from him. He first gave you the art of writing, and a stamped coinage, and thence it is he presides over the public treasury. But if Saturn were a man, he had undoubtedly a human origin; and having a human origin, he was not the offspring of heaven and earth. As his parents were unknown, it was not unnatural that he should be spoken of as the son of those elements from which we might all seem to spring. For who does not speak of heaven and earth as father and mother, in a sort of way of veneration and honour? Or from the custom which prevails among us of saying that persons of whom we have no knowledge, or who make a sudden appearance, have fallen from the skies? In this way it came about that Saturn, everywhere a sudden and unlooked-for, got everywhere the name of the Heaven-born. For even the common folk call persons whose stock is unknown, sons of earth. I say nothing of how men in these rude times were wont to act, when they were impressed by the look of any stranger happening to appear among them, as though it were divine, since even at this day men of culture make gods of those whom, a day or two before, they acknowledged to be dead men by their public mourning for them. Let these notices of Saturn, brief as they are, suffice. It will thus also be proved that Jupiter is as certainly a man, as from a man he sprung; and that one after another the whole swarm is mortal like the primal stock. |
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| 82. Cassius Dio, Roman History, 68.2, 68.1, 199, 55.10, 67.13, 65.17.2, 70.3.1, 72.9, 73.4.7, 67.14.l (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 203, 204 |
| 83. Clement of Alexandria, Christ The Educator, a b c d\n0 '1.1.8 '1.1.8 '1 1\n1 2.10.92.2 2.10.92.2 2 10\n2 2.1.7.4 2.1.7.4 2 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 236 |
| 84. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 140, 244, 291 |
| 85. Pseudo Clementine Literature, Homilies, 2.38 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 336 |
| 86. Porphyry, On Abstinence, 1.46.1, 4.20.3-4.20.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 149 |
87. Eusebius of Caesarea, Ecclesiastical History, 3.18.4, 3.20.8, 4.9, 5.5, 6.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 198, 199, 201, 202, 204 | 3.18.4. To such a degree, indeed, did the teaching of our faith flourish at that time that even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it. 4.9. To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy.,If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it.,If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime. But, by Hercules! If any one bring an accusation through mere calumny, decide in regard to his criminality, and see to it that you inflict punishment.Such are the contents of Hadrian's rescript. 5.5. It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst. But the soldiers of the so-called Melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to God.,This was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed. The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst.,This story is related by non-Christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people. By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner.,Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.,Tertullian is a trustworthy witness of these things. In the Apology for the Faith, which he addressed to the Roman Senate, and which work we have already mentioned, he confirms the history with greater and stronger proofs.,He writes that there are still extant letters of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians. And he says also that this emperor threatened death to those who brought accusation against us.,He adds further:What kind of laws are those which impious, unjust, and cruel persons use against us alone? Which Vespasian, though he had conquered the Jews, did not regard; which Trajan partially annulled, forbidding Christians to be sought after; which neither Hadrian, though inquisitive in all matters, nor he who was called Pius sanctioned. But let any one treat these things as he chooses; we must pass on to what followed.,Pothinus having died with the other martyrs in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons. We have learned that, in his youth, he was a hearer of Polycarp.,In the third book of his work Against Heresies he has inserted a list of the bishops of Rome, bringing it down as far as Eleutherus (whose times we are now considering), under whom he composed his work. He writes as follows: 6.12. It is probable that others have preserved other memorials of Serapion's literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship; and those addressed to Pontius and Caricus, ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter.,He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rhosus who had been led astray by it into heterodox notions. It may be well to give some brief extracts from his work, showing his opinion of the book. He writes as follows:,For we, brethren, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us.,When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If this is the only thing which occasions dispute among you, let it be read. But now having learned, from what has been told me, that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly.,But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianus, and that, not understanding what he was saying, he contradicted himself.,For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetae; (for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on. So much in regard to Serapion. |
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| 88. Eusebius of Caesarea, Preparation For The Gospel, '8.6, 360B, 8.6-7, 355C-361B, 7, 1.2.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan |
| 89. Iamblichus, Life of Pythagoras, 31.196 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 263 |
90. Origen, Against Celsus, 5.25, 7.62 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 | 5.25. Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were thus distributed among certain governing powers, and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of the institutions established from the beginning in the various places. By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a peculiar people, and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews. 7.62. Let us now see what follows. Let us pass on, says he, to another point. They cannot tolerate temples, altars, or images. In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Herodotus in these words: 'I know that among the Persians it is considered unlawful to erect images, altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.' Heraclitus also says in one place: 'Persons who address prayers to these images act like those who speak to the walls, without knowing who the gods or the heroes are.' And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images, while he knows not who the gods and heroes are. This is the opinion of Heraclitus; but as for them, they go further, and despise without exception all images. If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, can take these for gods, and not for offerings consecrated to the service of the gods, or images representing them? But if we are not to regard these as representing the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons. |
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| 91. Jerome, Letters, 108.7.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 204 |
92. Quran, Quran, 2.85, 2.219, 11.12, 38.49-38.64, 47.26, 80.1-80.10, 88.2-88.16, 98.6-98.8 (7th cent. CE - 7th cent. CE) Tagged with subjects: •Muhammad, reproaches to Found in books: Gwynne, Logic, Rhetoric and Legal Reasoning in the Qur'an: God's Arguments (2004) 144, 150, 151| 2.219. يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ | |
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| 93. Epigraphy, Cil, 6.948, 6.8942, 6.31679-6.31681 Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 198, 204 |
| 94. Epicurus, Vatican Sayings, 20 Tagged with subjects: •reproach Found in books: Wilson, The Sentences of Sextus (2012) 278 |
| 95. John Chrysostom, Homiliae In Epistulam Ad Titum, '4 Tagged with subjects: •reproach Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563 |
| 96. Cleitarchus, Sententiae, 24, 30, 45 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 199 |
| 97. Minucius Felix, Epigrams, 8 Tagged with subjects: •Godlessness, reproach of Found in books: Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 202 |
| 98. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 142, 28, 29, 60, 69b, 22 Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 329 |
| 99. Euripides, Annales, 191-192, 194, 206-211, 401-403, 456, 476, 193 Tagged with subjects: •nan Found in books: Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 13 |
