1. Hebrew Bible, Genesis, 4.26, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.28-9.29, 5.29, 6.9, 12.1, 16.3, 16.4, 21.3, 21.6, 23, 23.2, 23.3, 23.4, 23.5, 23.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 174, 177, 180| 6.9. "אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃", | 6.9. "These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.", |
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2. Hebrew Bible, Job, 1.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391| 1.21. "וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃", | 1.21. "And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD.", |
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| 3. Homer, Odyssey, 19.390-19.391 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 4. Pindar, Fragments, 169 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25 |
| 5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 6. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 44 |
7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23| 679e. ἔργοις τε μεμηχανημέναι πάσας μηχανὰς εἰς τὸ κακουργεῖν τε ἀλλήλους καὶ ἀδικεῖν, εὐηθέστεροι δὲ καὶ ἀνδρειότεροι καὶ ἅμα σωφρονέστεροι καὶ σύμπαντα δικαιότεροι; τὸ δὲ τούτων αἴτιον ἤδη διεληλύθαμεν. ΚΛ. ὀρθῶς λέγεις. ΑΘ. λελέχθω δὴ ταῦτα ἡμῖν καὶ τὰ τούτοις συνεπόμενα ἔτι πάντα εἰρήσθω τοῦδʼ ἕνεκα, ἵνα νοήσωμεν τοῖς τότε | 679e. and that they were also more simple and brave and temperate, and in all ways more righteous? And the cause of this state of things we have already explained. Clin. Quite true. Ath. We must bear in mind that the whole purpose of what we have said and of what we are going to say next is this,—that we may understand |
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8. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22| 50b. τῷ ἔργῳ ᾧ ἐπιχειρεῖς διανοῇ τούς τε νόμους ἡμᾶς ἀπολέσαι καὶ σύμπασαν τὴν πόλιν τὸ σὸν μέρος; ἢ δοκεῖ σοι οἷόν τε ἔτι ἐκείνην τὴν πόλιν εἶναι καὶ μὴ ἀνατετράφθαι, ἐν ᾗ ἂν αἱ γενόμεναι δίκαι μηδὲν ἰσχύωσιν ἀλλὰ ὑπὸ ἰδιωτῶν ἄκυροί τε γίγνωνται καὶ διαφθείρωνται; τί ἐροῦμεν, ὦ Κρίτων, πρὸς ταῦτα καὶ ἄλλα τοιαῦτα; πολλὰ γὰρ ἄν τις ἔχοι, ἄλλως τε καὶ ῥήτωρ, εἰπεῖν ὑπὲρ τούτου τοῦ νόμου ἀπολλυμένου ὃς τὰς δίκας τὰς δικασθείσας προστάττει κυρίας εἶναι. | 50b. What shall we say, Crito, in reply to this question and others of the same kind? For one might say many things, especially if one were an orator, about the destruction of that law which provides that the decisions reached by the courts shall be valid. Or shall we say to them, |
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| 9. Antisthenes, Fragments, '161, '173, '70, '75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 10. Diogenes Sinopensis, Letters, 27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 627 |
| 11. Antisthenes, Fragments, '173, '70, '75, '161 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 44 |
13. Aristophanes, Lysistrata, 615 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388| 615. ἀλλ' ἐπαποδυώμεθ' ἄνδρες τουτῳὶ τῷ πράγματι. | |
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| 14. Aristotle, Eudemian Ethics, 4.2.34 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 |
| 15. Crates, Letters, 23, 16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152, 158 |
| 16. Aristotle, Politics, 1.1.9, 3.8.1-3.8.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 |
| 17. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 376 |
| 18. Chrysippus, Fragments, 3.548, 3.682 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
| 19. Antisthenes of Rhodes, Fragments, '161, '173, '70, '75 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
20. Cicero, On The Ends of Good And Evil, 2.27, 2.104, 3.71, 3.75, 5.54 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, stoic •stoics/stoicism, and the sage •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 191; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 26; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 52| 2.27. sed hoc sane concedamus. contemnit enim enim om. BE disserendi elegantiam, confuse loquitur. gerendus est mos, modo recte sentiat. et quidem et quidem ARN equidem BEV illud ipsum non nimium probo et tantum tantum A tamen (tn = tamen, pro tm = tantum) patior, philosophum loqui de cupiditatibus finiendis. an potest cupiditas finiri? tollenda est atque extrahenda radicitus. quis est enim, in quo sit cupiditas, quin quin qui N 1 V qui non BE recte cupidus dici possit? ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? quamquam in hac divisione rem ipsam rem ipsam (ips in ras. ) N remissam BERV remissionem A prorsus probo, probam A 1 reprobo A 2 elegantiam desidero. appellet haec desideria naturae, cupiditatis nomen servet alio, ut eam, cum de avaritia, cum de intemperantia, cum de maximis vitiis loquetur, tamquam capitis accuset. 2.104. Sed ut ad propositum propositum propositum revertamur N 2 (rev. in marg. add. ), V —de dolore enim cum diceremus, ad istam epistulam delati sumus—, nunc totum illud concludi sic licet: qui in summo malo est, is tum, is tum Lamb. istum A 1 RN iste A 2 BEV cum in eo est, non est beatus; sapiens autem semper beatus est et est aliquando in dolore; non est igitur summum malum dolor. Iam illud illud p. 18, 19 sq. quale tandem est, bona praeterita non effluere sapienti, mala meminisse non oportere? primum in nostrane potestate est, est potestate A quid meminerimus? Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, 'Oblivionis', inquit, mallem. Nam memini etiam quae nolo, oblivisci non possum quae volo. 3.71. Ius autem, quod ita dici appellarique possit, id esse natura, natura P. Man., Lamb. naturam alienumque alienumque V et ( corr. priore u ab alt. m. ) N alienamque esse a sapiente non modo iniuriam cui facere, verum etiam nocere. nec vero rectum est cum amicis aut bene meritis consociare sociare BE aut coniungere iniuriam, gravissimeque et gravissime et BE verissime defenditur numquam aequitatem ab utilitate posse seiungi, et quicquid aequum iustumque esset, id etiam honestum vicissimque, quicquid esset honestum, id iustum etiam atque aequum fore. 3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; 5.54. princeps huius civitatis Phalereus phalereus R phalerius BEN phalerus V Demetrius cum patria pulsus esset iniuria, ad Ptolomaeum se regem Alexandream alexandriam RNV contulit. qui cum in hac ipsa ipsa om. BE philosophia, ad quam te hortamur, excelleret Theophrastique esset auditor, multa praeclara in illo calamitoso otio scripsit scripsit ed. Veneta 1494 ; scribit non ad usum aliquem suum, quo erat orbatus, sed animi cultus ille erat ei quasi quidam humanitatis cibus. equidem e Cn. Aufidio, praetorio, erudito homine, oculis capto, saepe audiebam, cum se lucis magis quam utilitatis desiderio moveri diceret. somnum denique nobis, nisi requietem corporibus et medicinam quandam laboris afferret, contra naturam putaremus datum; aufert enim sensus actionemque tollit omnem. itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi, facile pateremur, qui qui N 2 quin etiam nunc agendi aliquid discendique causa prope contra naturam vigilias suscipere soleamus. soleamus valeamus R | 2.27. Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser â within limits; an adulterer â in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. 2.104. "But to return to our subject (for we were discussing the question of pain, when we digressed to the letter of Epicurus). The whole matter may now be put in the following syllogism: A man undergoing the supreme Evil is not for the time being happy; but the Wise Man is always happy, and sometimes undergoes pain; therefore pain is not the supreme Evil. And again, what is the sense of the maxim that the Wise Man will not let past blessings fade from memory, and that it is a duty to forget past misfortunes? To begin with, have we the power to choose what we shall remember? Themistocles at all events, when Simonides or some one offered to teach him the art of memory, replied that he would prefer the art of forgetting; 'for I remember,' said he, 'even things I don't wish to remember, but I cannot forget things I wish to forget.' 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. 3.75. "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. 5.54. Demetrius of Phalerum, a ruler of this city, when unjustly banished from his country, repaired to the court of King Ptolemy at Alexandria. Being eminent in the very system of philosophy which we are recommending to you, and a pupil of Theophrastus, he employed the leisure afforded by his disaster in composing a number of excellent treatises, not for any practical use of his own, for he was debarred from affairs; but he found a sort of food for his higher nature in thus cultivating his mind. I myself frequently heard the blind exâpraetor and scholar Gnaeus Aufidius declare that he felt the actual loss of light more than the inconvenience of blindness. Take lastly the gift of sleep: did it not bring us repose for our bodies and an antidote for labour, we should think it a violation of nature, for it robs us of sensation and entirely suspends our activity; so that if our nature did not require repose or could obtain it in some other manner, we should be quite content, inasmuch as even as it is we frequently deny ourselves slumber, almost to the point of doing violence to nature, in the interests of business or of study. |
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| 21. Philodemus, De Libertate Dicendi, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 217 |
22. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 193| 5.68. Sed ne verbis solum attingamus ea quae eaque v. KRV 1 volumus ostendere, proponenda quaedam quasi moventia sunt, quae nos magis ad cognitionem intellegentiamque convertant. sumatur enim nobis quidam praestans vir optumis optumus V artibus, isque animo parumper et cogitatione cognitione K fingatur. primum ingenio eximio sit necesse est; tardis enim mentibus virtus non facile comitatur; deinde deinde denique K ad investigandam vestigandam K veritatem studio incitato. ex quo triplex ille animi fetus fetus KR (ę) factus GV existet, unus I II III ad-scribunt G 1 V 1 in cognitione rerum positus et in explicatione naturae, alter aliter K in discriptione expetendarum fugiendarumque rerum fugiendarumque vererumne vivendi GKV (ve exp. et be supra ne scr. V 3 ) R 1 ut v. (fugiendarumque rerum . post vivendi quod in ras. certo dispicitur alia manus adscripscrat ue) H 1 (fugiendar verer nevivendi. Verba cū ratio ss.non H 1 sed alia manus eiusdem aetatis sec. Stroux ) et in ratio ne We.bene quod fin. 5,15 certa de causa deest add. Po. cl. ac.1, 19 fin. 5, 11. 16 et in ratione be ne vivendi, tertius in iudicando, in ante iud. om. K iudicando nequid KRH quid cuique rei sit consequens quid repugs, in quo inest omnis inest omnis est H cum subtilitas disserendi, tum veritas iudicandi. | |
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| 23. Septuagint, Ecclesiasticus (Siracides), 17.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 174 |
24. Septuagint, Wisdom of Solomon, 10.4, 15.8, 15.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177, 391 | 10.4. When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. |
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25. Cicero, Republic, 3.7, 3.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22, 23, 25, 26| 3.7. fuisse sapientiam, tamen hoc in ratione utriusque generis interfuit, quod illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus. Pluris vero haec tulit una civitas, si minus sapientis, quoniam id nomen illi tam restricte tenent, at certe summa laude dignos, quoniam sapientium praecepta et inventa coluerunt. Atque etiam, quot et sunt laudandae civitates et fuerunt, quoniam id est in rerum natura longe maximi consilii, constituere eam rem publicam, quae possit esse diuturna, si singulos numeremus in singulas, quanta iam reperiatur virorum excellentium multitudo! Quodsi aut Italiae Latium aut eiusdem Sabinam aut Volscam gentem, si Samnium, si Etruriam, si magnam illam Graeciam conlustrare animo voluerimus, si deinde Assyrios, si Persas, si Poenos, si haec 3.18. sanxisset iura nobis, et omnes isdem et iidem non alias aliis uterentur. Quaero autem, si iusti hominis et si boni est viri parere legibus, quibus? an quaecumque erunt? At nec inconstantiam virtus recipit, nec varietatem natura patitur, legesque poena, non iustitia nostra comprobantur; nihil habet igitur naturale ius; ex quo illud efficitur, ne iustos quidem esse natura. An vero in legibus varietatem esse dicunt, natura autem viros bonos eam iustitiam sequi, quae sit, non eam, quae putetur? esse enim hoc boni viri et iusti, tribuere id cuique, quod sit quoque dignum. | |
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| 26. Cicero, De Oratore, a b c d\n0 '2.43.183 '2.43.183 '2 43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
27. Cicero, De Finibus, 2.27, 2.104, 3.71, 3.75 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, stoic •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 26; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 52 | 2.27. Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser â within limits; an adulterer â in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. 2.104. "But to return to our subject (for we were discussing the question of pain, when we digressed to the letter of Epicurus). The whole matter may now be put in the following syllogism: A man undergoing the supreme Evil is not for the time being happy; but the Wise Man is always happy, and sometimes undergoes pain; therefore pain is not the supreme Evil. And again, what is the sense of the maxim that the Wise Man will not let past blessings fade from memory, and that it is a duty to forget past misfortunes? To begin with, have we the power to choose what we shall remember? Themistocles at all events, when Simonides or some one offered to teach him the art of memory, replied that he would prefer the art of forgetting; 'for I remember,' said he, 'even things I don't wish to remember, but I cannot forget things I wish to forget.' 3.71. Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. 3.75. "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. |
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28. Cicero, On Duties, a b c d\n0 1.148 1.148 1 148\n1 3.69 3.69 3 69 \n2 3.15 3.15 3 15 \n3 3.16 3.16 3 16 \n4 '1.113 '1.113 '1 113 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22, 26| 1.148. Quae vero more agentur institutisque civilibus, de iis nihil est praecipiendum; illa enim ipsa praecepta sunt, nec quemquam hoc errore duci oportet, ut, si quid Socrates aut Aristippus contra rnorem consuetudinemque civilem fecerint locutive sint, idem sibi arbitretur licere; magnis illi et divinis bonis hane licentiam assequebantur. Cynicorum vero ratio tota est eicienda; est enim inimica verecundiae, sine qua nihil rectum esse potest, nihil honestum. | 1.148. But no rules need to be given about what is done in accordance with the established customs and conventions of a community; for these are in themselves rules; and no one ought to make the mistake of supposing that, because Socrates or Aristippus did or said something contrary to the manners and established customs of their city, he has a right to do the same; it was only by reason of their great and superhuman virtues that those famous men acquired this special privilege. But the Cynics' whole system of philosophy must be rejected, for it is inimical to moral sensibility, and without moral sensibility nothing can be upright, nothing morally good. |
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| 29. Cicero, On Laws, 1.17, 1.42, 2.11, 2.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25, 157 |
30. Cicero, On The Nature of The Gods, 1.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23, 26 | 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; |
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31. Philo of Alexandria, On Husbandry, 10, 110-123, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 | 2. But Moses, through the exceeding abundance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a husbandman. |
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32. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 326 | 103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII. |
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| 33. Philo of Alexandria, That The Worse Attacks The Better, 122-123, 139, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 |
34. Ovid, Metamorphoses, 9.163-9.165, 9.179-9.180, 9.182-9.197, 9.200-9.210, 9.223-9.225, 9.229-9.238 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hercules musagetes, like stoic sage Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 202, 203| 9.163. Dum potuit, solita gemitum virtute repressit; 9.164. victa malis postquam est patientia, reppulit aras 9.165. inplevitque suis nemorosam vocibus Oeten. 9.179. hoc est, si tibi sum, diris cruciatibus aegram 9.180. invisamque animam natamque laboribus aufer: 9.182. Ergo ego foedantem peregrino templa cruore 9.183. Busirin domui saevoque alimenta parentis 9.184. Antaeo eripui? Nec me pastoris Hiberi 9.185. forma triplex, nec forma triplex tua, Cerbere, movit? 9.186. Vosne, manus, validi pressistis cornua tauri? 9.187. Vestrum opus Elis habet, vestrum Stymphalides undae 9.188. Partheniumque nemus? Vestra virtute relatus 9.189. Thermodontiaco caelatus balteus auro 9.190. pomaque ab insomni concustodita dracone? 9.191. Nec mihi Centauri potuere resistere, nec mi 9.192. Arcadiae vastator aper? Nec profuit hydrae 9.193. crescere per damnum geminasque resumere vires? 9.194. Quid tum? Thracis equos humano sanguine pingues 9.195. plenaque corporibus laceris praesepia vidi 9.196. visaque deieci dominumque ipsosque peremi. 9.197. His elisa iacet moles Nemeaea lacertis, 9.200. Sed nova pestis adest, cui nec virtute resisti 9.201. nec telis armisque potest. Pulmonibus errat 9.202. ignis edax imis perque omnes pascitur artus. 9.203. At valet Eurystheus!—et sunt qui credere possint 9.204. esse deos!” Dixit, perque altam saucius Oeten 9.205. haud aliter graditur, quam si venabula taurus 9.206. corpore fixa gerat, factique refugerit auctor. 9.207. Saepe illum gemitus edentem, saepe frementem, 9.208. saepe retemptantem totas infringere vestes 9.209. sternentemque trabes irascentemque videres 9.210. montibus aut patrio tendentem bracchia caelo. 9.223. sic illum validis iactum per ie lacertis 9.224. exsanguemque metu nec quicquam umoris habentem 9.225. in rigidos versum silices prior edidit aetas. 9.229. appellantque Lichan.—At tu, Iovis inclita proles, 9.230. arboribus caesis, quas ardua gesserat Oete, 9.231. inque pyram structis, arcum pharetramque capacem 9.232. regnaque visuras iterum Troiana sagittas 9.233. ferre iubes Poeante satum. Quo flamma ministro est 9.234. subdita; dumque avidis comprenditur ignibus agger, 9.235. congeriem silvae Nemeaeo vellere summam 9.236. sternis et inposita clavae cervice recumbis, 9.237. haud alio vultu, quam si conviva iaceres 9.238. inter plena meri redimitus pocula sertis. | |
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| 35. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 561 |
36. Philo of Alexandria, That God Is Unchangeable, 117-118, 116 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180 | 116. Reject therefore with all your might all idea of pleasing the keepers of the prison; but on the contrary, with all your ability and all your earnestness, labour to please him who is the cause of all things; and if you are unable to do so, (for the greatness of his dignity is exceeding high), at all events advance, without ever turning back, towards his powers, and present yourself to them as their suppliant, until they admitting the continual assiduity and sincerity of your service, place you in the ranks of those who have pleased them, as they did Noah, of whose descendants Moses has made a most admirable and novel catalogue; |
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| 37. Philo of Alexandria, On The Preliminary Studies, 90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 |
| 38. Philo of Alexandria, On The Decalogue, 119 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 |
| 39. Philo of Alexandria, On Planting, 1, 154, 43, 177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176 |
40. Philo of Alexandria, Who Is The Heir, 21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51 | 21. because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend. VI. |
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41. Philo of Alexandria, On The Creation of The World, 33, 83 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180 | 83. And besides all this, another is also mentioned among the necessary causes. It was necessary that man should be the last of all created beings; in order that being so, and appearing suddenly, he might strike terror into the other animals. For it was fitting that they, as soon as they first saw him should admire and worship him, as their natural ruler and master; on which account, they all, as soon as they saw him, became tame before him; even those, who by nature were most savage, becoming at once most manageable at the first sight of him; displaying their unbridled ferocity to one another, and being tame to man alone. |
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42. Philo of Alexandria, On Dreams, 2.165, 2.244 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180, 391 | 2.165. For in the case of some men, it relaxes the sternness and moroseness of their character, and relieves them of their cares, and assuages their anger and their sorrow, and brings their dispositions into a milder mood, and makes their souls placable. But of others again, it cherishes the angry passions, and binds their pain firmly, and excites their feelings of love, and stimulates their rudeness; rendering the mouth talkative, their tongue unbridled, emancipating their external senses from all restraint, rendering their passions furious, and their whole mind violent and excited towards every object. 2.244. for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. |
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| 43. Philo of Alexandria, Questions On Genesis, 1.82, 1.97, 2.57, 4.76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 180, 391; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51 |
| 44. Philo of Alexandria, Allegorical Interpretation, 3.126 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 158 |
45. Philo of Alexandria, On Curses, 53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 | 53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI. |
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46. Philo of Alexandria, On The Life of Moses, 1.26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180 | 1.26. And he tamed, and appeased, and brought under due command every one of the other passions which are naturally and as far as they are themselves concerned frantic, and violent, and unmanageable. And if any one of them at all excited itself and endeavoured to get free from restraint he administered severe punishment to it, reproving it with severity of language; and, in short, he repressed all the principal impulses and most violent affections of the soul, and kept guard over them as over a restive horse, fearing lest they might break all bounds and get beyond the power of reason which ought to be their guide to restrain them, and so throw everything everywhere into confusion. For these passions are the causes of all good and of all evil; of good when they submit to the authority of domit reason, and of evil when they break out of bounds and scorn all government and restraint. |
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47. Philo of Alexandria, On The Virtues, 216, 95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 | 95. The laws Command that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic flocks, and of wools. But that of the crops which are produced in the fields, and of the fruits of the trees, they should bring in full baskets in proportion to the extent of their lands; with hymns made in praise of God, which the sacred volumes preserve recorded in writing. And, moreover, they were not to reckon the first-born of the oxen, and sheep, and goats in their herds and flocks as if they were their own, but were to look upon these also as first-fruits, in order that, being thus trained partly to honour God, and partly also not to seek for every possible gain, they might be adorned with those chief virtues, piety and humanity. |
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48. Philo of Alexandria, On The Special Laws, 2.44-2.48, 4.135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177, 180 | 2.44. for all those men, whether among the Greeks or among the barbarians, who are practisers of wisdom, living in a blameless and irreproachable manner, determining not to do any injustice, nor even to retaliate it when done to them, shunning all association with busy-bodies, in all the cities which they inhabit, avoid all courts of justice, and council halls, and market-places, and places of assembly, and, in short, every spot where any band or company of precipitate headstrong men is collected, 2.45. admiring, as it were, a life of peace and tranquillity, being the most devoted contemplators of nature and of all the things in it. Investigating earth and sea, and the air, and the heaven, and all the different natures in each of them; dwelling, if one may so say, in their minds, at least, with the moon, and the sun, and the whole company of the rest of the stars, both planets and fixed stars. Having their bodies, indeed, firmly planted on the earth, but having their souls furnished with wings, in order that thus hovering in the air they may closely survey all the powers above, looking upon them as in reality the most excellent of cosmopolites, who consider the whole world as their native city, and all the devotees of wisdom as their fellow citizens, virtue herself having enrolled them as such, to whom it has been entrusted to frame a constitution for their common city.XIII. 2.46. Being, therefore, full of all kinds of excellence, and being accustomed to disregard all those good things which affect the body and external circumstances, and being inured to look upon things indifferent as really indifferent, and being armed by study against the pleasures and appetites, and, in short, being always labouring to raise themselves above the passions, and being instructed to exert all their power to pull down the fortification which those appetites have built up, and being insensible to any impression which the attacks of fortune might make upon them, because they have previously estimated the power of its attacks in their anticipations (for anticipation makes even those things light which would be most terrible if unexpected 2.47. These men, however, are therefore but a small number, kindling in their different cities a sort of spark of wisdom, in order that virtue may not become utterly extinguished, and so be entirely extirpated from our race. 2.48. But if men everywhere agreed with this small number, and became, as nature originally designed that they should, all blameless and irreproachable, lovers of wisdom, delighting in all that is virtuous and honourable, and thinking that and that alone good, and looking on everything else as subordinate and slaves, as if they themselves were the masters of them, then all the cities would be full of happiness, being wholly free from all the things which are the causes of pain or fear, and full of all those which produce joy and cheerfulness. So that no time would ever cease to be the time of a happy life, but that the whole circle of the year would be one festival.XIV. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. |
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| 49. Philo of Alexandria, De Providentia, 2.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388 |
50. Philo of Alexandria, On The Change of Names, 152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391 | 152. And these are not my words only, but those of the most holy scriptures, in which certain persons are introduced as saying to Abraham, "Thou art a king from God among Us;" not out of consideration for his resources (for what resources could a man have who was an emigrant and who had no city to inhabit, but who was wandering over a great extent of impassable country?), but because they saw that he had a royal disposition in his mind, so that they confessed, in the words of Moses, that he was the only wise king. |
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51. Philo of Alexandria, On The Posterity of Cain, 48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 | 48. But the second kind of humiliation arises from the strength of perseverance, which is followed by propitiation, according to the perfect number of the decade; for the people are enjoined to humble their souls on the tenth day of the month, and this means to put away all high boasting, the putting away of which works the rejection of all offences, both voluntary and involuntary. Accordingly, the Lamech who is humbled in this sense, is the descendant of Seth, and the father of the just Noah; but he who is humbled in the former manner is the descendant of Cain. XIV. |
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| 52. Horace, Letters, 1.106-1.108 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 |
| 53. Philo of Alexandria, Plant., 43, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177 |
| 54. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •epictetus, stoic, first movements not escaped by sage •sage, stoic •seneca, the younger, stoic, first movements involuntary, not escaped by sage Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 69 |
55. Dio Chrysostom, Orations, 9.10-9.13, 76.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •stoicism,sage •stoics/stoicism, and the sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 627; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22, 26 | 9.10. Generally the managers of the Isthmian games and other honourable and influential men were sorely troubled and held themselves aloof whenever they came his way, and passed on, all of them, in silence and with scowling glances. But when he went so far as to put the crown of pine upon his head, the Corinthians sent some of their servants to bid him lay aside the crown and do nothing unlawful. 9.11. He, however, asked them why it was unlawful for him to wear the crown of pine and not so for others. Whereupon one of them said, "Because you have won no victory, Diogenes." To which he replied, "Many and mighty antagonists have I vanquished, not like these slaves who are now wrestling here, hurling the discus and running, 9.12. but more difficult in every way â I mean poverty, exile, and disrepute; yes, and anger, pain, desire, fear, and the most redoubtable beast of all, treacherous and cowardly, I mean pleasure, which no Greek or barbarian can claim he fights and conquers by the strength of his soul, but all alike have succumbed to her and have failed in this contest â Persians, Medes, Syrians, Macedonians, Athenians, Lacedaemonians â all, that is, save myself. 9.13. Is it I, then, think you, that am worthy of the pine, or will you take and bestow it upon the one who is stuffed with the most meat? Take this answer, then, to those who sent you and say that it is they who break the law; for they go about wearing crowns and yet have won in no contest; and add that I have lent a great lustre to the Isthmian games by having myself taken the crown, which ought to be a thing for goats, forsooth, to fight over, not for men." 76.4. Again, some laws have not been clearly written, and they are often warped and twisted by the eloquence of the orators; but our customs are never ambiguous or crooked, and oratory could not get the upper hand with them. Also the laws must be kept constantly in mind if we are to abide by them; whereas a custom men cannot forget, even if they would; for such is its nature that it is constantly reminding them. And, speaking generally, while one might say that the laws create a polity of slaves, our customs, on the contrary, create a polity of free men. For the laws inflict punishment upon men's bodies; but when a custom is violated, the consequent penalty has always been disgrace. Therefore the one is a law for bad persons, the other for good persons. Indeed, if all men were good, evidently we should have no need of the written laws. Furthermore, although our kings are above the laws and do many things in violation of them, even they follow the customs. |
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| 56. Seneca The Younger, Letters, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 157; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 285 |
| 57. Seneca The Younger, On Anger, 1.3.8, 1.16.7, 2.2.1-2.2.2, 2.2.6, 2.3.2-2.3.5, 2.4.1-2.4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68 |
| 58. Epictetus, Discourses, a b c d\n0 2.22.35 2.22.35 2 22\n1 4.10.21 4.10.21 4 10\n2 2.18.5 2.18.5 2 18\n3 2.17.33 2.17.33 2 17\n4 3.22.93 3.22.93 3 22\n.. ... ... .. ..\n70 2.18.12 2.18.12 2 18\n71 4.4.45 4.4.45 4 4 \n72 3.16.3 3.16.3 3 16\n73 2.18.14 2.18.14 2 18\n74 4.4.48 4.4.48 4 4 \n\n[75 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
59. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 561| 1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, | 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; |
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60. New Testament, Romans, 6.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 328| 6.18. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· | 6.18. Being made free from sin, you became bondservants of righteousness. |
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| 61. New Testament, Philippians, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 329 |
| 62. New Testament, Galatians, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 329 |
63. New Testament, 2 Corinthians, 10.3-10.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 158| 10.3. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα,— 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 10.6. καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. | |
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64. New Testament, 1 Timothy, 3.2-3.7, 5.10.0, 6.3-6.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 523, 561| 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. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.13. παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, 6.14. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18. ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. | 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. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. |
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65. New Testament, 1 Corinthians, 6.5, 12.12-12.13, 15.32.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 328, 329; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 44| 6.5. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ, 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. | 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. |
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| 66. Musonius Rufus, Fragments, '11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 523 |
| 67. Tosefta, Shekalim, 3.83, 3.548, 3.563, 3.578, 3.599, 3.601, 3.604-3.605, 3.701, 3.717 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152, 561, 627 |
| 68. Seneca The Younger, De Consolatione Ad Marciam, 1.7, 2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 32 |
| 69. Quintilian, Institutes of Oratory, a b c d\n0 '6.1.50 '6.1.50 '6 1\n1 '9.4.127 '9.4.127 '9 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 70. Plutarch, Advice To Bride And Groom, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 71. Quintilian, Institutio Oratoria, a b c d\n0 '6.1.50 '6.1.50 '6 1\n1 '9.4.127 '9.4.127 '9 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 72. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176 |
| 73. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
| 74. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 75. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
76. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 | 442c. but though the passionate part is wanting in reason and has no reason of its own, yet otherwise it is by nature fitted to heed the rational and intelligent part, to turn toward it, to yield to it, to conform itself thereto, if it is not completely corrupted by the foolish pleasure and a life of no restraint. Those who wonder how it is that this part is irrational, yet subservient to reason, do not seem to me to reflect thoroughly upon the power of reason, How great it is, how far it penetrates, through its mastery and guidance, not by harsh and inflexible methods, but by flexible ones, which have a quality of yielding and submitting to the rein which is more effective than any possible constraint or violence. For, to be sure, even our breathing, our sinews and bones, |
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| 77. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
| 78. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24 |
| 79. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 |
80. Plutarch, On Being A Busybody, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 212 | 517c. The joy of a prosperous king is not concealed, nor is his laughter when he is amused, nor his outlay on entertainment and favours; but it is time for alarm when something is hidden, something dark, unsmiling, unapproachable, a storehouse of festering wrath, or the meditation of a punishment indicative of sullen anger, or jealousy of a wife, or some suspicion against a son, or distrust of a friend. Beware of this darkening and gathering cloud! That which is now hidden will be disclosed to you when the cloud bursts forth amid crashes of thunder and bolts of lightning! What escape is there, then, from this vice? By a process of shifting and diverting our inquisitiveness, as has been said, and, if possible, by turning the soul to better and more pleasant objects. Direct your curiosity, to heavenly things and things on earth, in the air, in the sea. |
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| 81. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51 |
| 82. Epictetus, Enchiridion, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25, 157 |
| 83. Josephus Flavius, Against Apion, a b c d\n0 '36 '36 '36 None\n1 '15.9 '15.9 '15 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 637 |
| 84. Heraclitus of Ephesus (Attributed Author), Letters, a b c d\n0 4 4 4 None\n1 4.28 4.28 4 28 \n2 4.29 4.29 4 29 \n3 4.30 4.30 4 30 \n4 4.31 4.31 4 31 \n5 4.32 4.32 4 32 \n6 4.33 4.33 4 33 \n7 '4.10 '4.10 '4 10 \n8 7 7 7 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 605, 611, 627 |
| 85. Seneca The Younger, De Constantia Sapientis, a b c d\n0 '2.1 '2.1 '2 1\n1 15.4 15.4 15 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152 |
| 86. Sextus, Outlines of Pyrrhonism, 2.38-2.42, 3.236 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics/stoicism, and the sage •sage, stoic Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23, 26; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 32 |
| 87. Tertullian, To The Heathen, a b c d\n0 '2.2 '2.2 '2 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 88. Tertullian, Apology, '14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism,sage Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 89. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68, 376, 377 |
| 90. Marcus Aurelius Emperor of Rome, Meditations, 6.31, 7.67, 8.56 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage •stoics/stoicism, and the sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 163, 328; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25, 27 |
91. Anon., Genesis Rabba, 25.1-25.2, 30.6-30.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 177, 180| 25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. 25.2. וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר (בראשית ה, כט), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לֹא הַמִּדְרָשׁ הוּא הַשֵּׁם וְלֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן הִשְׁלִיטוֹ עַל הַכֹּל, הַפָּרָה הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁחָטָא אָדָם מָרְדוּ עָלָיו, הַפָּרָה לֹא הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם לֹא הָיָה נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. וּמְנָא לָן, נֶאֱמַר כָּאן נְיָחָה, וְנֶאֱמַר לְהַלָּן (שמות כג, יב): לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ, מַה נְּיָחָה שֶׁנֶּאֱמַר לְהַלָּן נְיָחַת שׁוֹר, אַף נְיָחָה שֶׁנֶּאֱמַר כָּאן נְיָחַת שׁוֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, וְלֹא הַמִּדְרָשׁ הוּא הַשֵּׁם, וְלֹא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא אוֹ נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא עַד שֶׁלֹא עָמַד נֹחַ הָיוּ הַמַּיִם עוֹלִים וּמְצִיפִים אוֹתָם בְּתוֹךְ קִבְרֵיהֶם. שְׁתֵּי פְעָמִים כְּתִיב (עמוס ה, ח): הַקּוֹרֵא לְמֵי הַיָּם, כְּנֶגֶד שְׁתֵּי פְּעָמִים שֶׁהָיוּ הַמַּיִם עוֹלִים וּמְצִיפִין אוֹתָן בְּתוֹךְ קִבְרֵיהֶם, אַחַת בְּשַׁחֲרִית וְאַחַת בְּעַרְבִית, הֲדָא הוּא דִכְתִיב (תהלים פח, ו): כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר, שׁוֹכְבִים שֶׁלָּהֶם חֲלָלִים הָיוּ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. נֶאֱמַר כָּאן נְיָחָה וְנֶאֱמַר לְהַלָּן נְיָחָה (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם, מַה נְּיָחָה הָאָמוּר לְהַלָּן נְיָחַת קֶבֶר, אַף נְיָחָה הָאֲמוּרָה כָּאן נְיָחַת קֶבֶר. רַבִּי אֱלִיעֶזֶר אָמַר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא אָמַר לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, דִּכְתִיב (בראשית ח, ד): וַתָּנַח הַתֵּבָה. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ הַמַּזָלוֹת כָּל אוֹתָן שְׁנִים עָשָׂר חֹדֶשׁ, אָמַר לוֹ רַבִּי יוֹנָתָן שִׁמְּשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁלֹא שָׁבְתוּ. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁשָּׁבָתוּ. 30.6. אֵלֶּה תּוֹלְדֹת נֹחַ, הֲדָא הוּא דִכְתִיב (משלי יא, ל): פְּרִי צַדִּיק עֵץ חַיִּים, מָה הֵן פֵּרוֹתָיו שֶׁל צַדִּיק מִצְווֹת וּמַעֲשִׂים טוֹבִים, (משלי יא, ל): וְלֹקֵחַ נְפָשׁוֹת חָכָם, שֶׁזָּן וּמְפַרְנֵס כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, אַחַר כָּל הַשֶּׁבַח הַזֶּה (משלי יא, לא): הֵן צַדִּיק בָּאָרֶץ יְשֻׁלָּם, בָּא לָצֵאת וְנִשְׁתַּלֵּם, אֶתְמָהָא, דְּאָמַר רַב הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, נֹחַ כְּשֶׁהָיָה יוֹצֵא מִן הַתֵּבָה הִכִּישׁוֹ אֲרִי וְשִׁבְּרוֹ, וְלֹא הָיָה כָּשֵׁר לְהַקְרִיב, וְהִקְרִיב שֵׁם בְּנוֹ תַּחְתָּיו, קַל וָחֹמֶר (משלי יא, לא): אַף כִּי רָשָׁע וְחוֹטֵא, זֶה דּוֹר הַמַּבּוּל. 30.7. אִישׁ, כָּל מָקוֹם שֶׁנֶּאֱמַר אִישׁ, צַדִּיק וּמֻמְחֶה, שֶׁכָּל מֵאָה וְעֶשְׂרִים שָׁנָה הָיָה נֹחַ נוֹטֵעַ אֲרָזִים וְקוֹצְצָן, אָמְרוּ לוֹ לָמָּה כְדֵין, אֲמַר לְהוֹן כָּךְ אָמַר מָארֵיהּ דְעָלְמָא דְּהוּא מַיְתֵי מַבּוּלָא עַל עַלְמָא, אָמְרוּ לֵיהּ אִין אֵיתֵי מַבּוּלָא לָא אָתֵי אֶלָּא עַל בֵּיתֵיהּ דְּהַהוּא גַּבְרָא, כֵּיוָן שֶׁמֵּת מְתוּשֶׁלַח אָמְרוּ לוֹ הָא לָא אָתֵי מַבּוּלָא אֶלָּא עַל בֵּיתֵיהּ דְּהַהוּא גַּבְרָא, הֲדָא הוּא דִכְתִיב (איוב יב, ה): לַפִּיד בּוּז לְעַשְׁתּוּת שַׁאֲנָן נָכוֹן לְמוֹעֲדֵי רָגֶל, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כָּרוֹז אֶחָד עָמַד לִי בְּדוֹר הַמַּבּוּל, זֶה נֹחַ, תַּמָּן אָמְרִין כָּרוֹז לֵיהּ לַפִּיד לֵיהּ, בּוּז, שֶׁהָיוּ מְבַזִּים עָלָיו וְקָרוֹ לֵיהּ בִּיזַיָא סָבָא, לְעַשְׁתּוּת שַׁאֲנָן, שֶׁהָיוּ קָשִׁים כַּעֲשָׁתוֹת. נָכוֹן לְמוֹעֲדֵי רָגֶל, שֶׁהָיוּ מוּכָנִים לִשְׁנֵי שְׁבָרִים לְשֶׁבֶר מִלְּמַעְלָה וּלְשֶׁבֶר מִלְּמַטָּה. | 25.2. "And he called his name Noach - Rabbi Yocha and Rabbi Shimon Ben Lakish dispute. Rabbi Yocha said: \"The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say \"Noach, this one will comfort us\", or \"Nachman , this one will comfort us\". Rather, in the hour that the Holy One created Adam HaRishon (the First Human), He made him rule over all, the cow would listen to the plowman and the furrow would listen to the plowman. Since Adam sinned they rebelled against him, the cow would not listen to the plowman and the furrow would not listen to the plowman. When Noach stood/was established, they rested (nachu). And from where do we have this? Here we have the expression of rest (nichah), and there we have the expression of rest: \"so that your ox and your donkey will rest (yanuach)\" (Ex. 23:12). Just as in that case the expression has to do with the ox resting, so too here. Rabbi Shimeon Ben Lakish said: \"The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say \"Noach, this one will comfort us\", or \"Nachman, this one will comfort us\". Rather, until the moment Noach stood the waters would not cease to come up and flood them inside their graves. Twice, as it is written: \"Who summons the waters of the sea [and pours them out upon the earth— His name is Ad-nai!]\" (Amos 5:8) this is regarding the two times [per day] that the waters come up and flood them inside their graves, once in Shacharit (morning) and once in Arvit (night), since it is written: \"[abandoned among the dead,] like corpses lying in the grave [of whom You are mindful no more], and who are cut off from Your care.\" Their \"bodies lying in the grave\" were \"abandoned corpses\" - and when Noach stood up, they found rest. Here we have the expression of rest (nichah), and there we have the expression of rest: \"Yet they shall come to peace, they shall have rest on their resting place, [the ones who walked straightforward].\" (Isaiah 57:2). Just as in that case the expression has to do with the resting in the grave, so too here. Rabbi Eliezer said: Noach was named after his sacrifice (korban) as it is written: \"And Ad-nai smelled the pleasing [hanichoach] odor\" (Gen. 8:21). Rabbi Yosi bar Rabbi Chanina said: He was named after the resting of the ark, as it says \"and the ark rested [tanach]\" (Gen. 8:4). Rabbi Yocha said: the celestial spheres did not move that entire twelve months. Rabbi Yonatan said to him: they did move, but their movements were not marked. \"(So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night) shall not cease\" (Gen 8:22) - Rabbi Eliezer and Rabbu Yehoshua dispute. Rabbi Eliezer said: shall not cease, from here [we infer] that they did not cease. And Rabbi Yehoshua: shall not cease, from here [we infer] that they did cease.", 30.6. "... And one who acquires souls is wise”—this is Noach, who acquired souls, and was nourishing them and feeding them . . . The twelve months that Noach did in the ark, he did not taste the taste of sleep, not in the day and not in the night, for he was busy feeding the souls that were with him, so “one who acquires souls”, this is Noach.", 30.7. "... For one hundred and twenty years Noach planted cedars and cut them down", |
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| 92. Aelian, Varia Historia, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •epictetus, stoic, first movements not escaped by sage Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 376 |
| 93. Lucian, Demonax, 1.130 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 94. Alcinous, Handbook of Platonism, 14.36-14.41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoic sage Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 189 |
| 95. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •the sage, as stoic ideal •stoic sage Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176 |
| 96. Eusebius of Caesarea, Preparation For The Gospel, 7.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173 |
| 97. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49 |
| 98. Plotinus, Enneads, 6.7.35 (24-6) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
99. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23 | 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. |
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| 100. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 326 |
| 101. Augustine, Commentary On Genesis, 9.14.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47 |
| 102. Didymus, In Genesim, 78 (4th cent. CE - 4th cent. CE) Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 386 |
| 103. Cassian, Institutiones, a b c d\n0 '3.88 '3.88 '3 88\n1 '3.83 '3.83 '3 83 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 104. Damaskios, In Philebum, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 105. Proclus, Commentary On Plato'S Republic, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 106. Anon., Midrash Mishle, 31 Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391 |
| 107. Pseudo‐Plutarch, Is The Emotional Element In Humans A Part Or A Capacity of The Soul?, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68 |
| 108. Athenaeus, Sophists At Dinner, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49 |
| 111. Plutarch, Virt. Sent. Prof., None Tagged with subjects: •nan Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24 |
| 112. Sextus Empiricus, Adv. Dogm., 1.432, 3.133, 5.181 Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 23, 26 |
| 113. Stobaeus, Eclogues, a b c d\n0 2.111.18-112.8 2.111.18 2 111\n1 '2.7.11 '2.7.11 '2 7 \n2 '2.31.76 '2.31.76 '2 31 \n3 '2.7.5 '2.7.5 '2 7 \n4 2.75.6 2.75.6 2 75 \n5 2.75.5 2.75.5 2 75 \n6 2.75.4 2.75.4 2 75 \n7 2.75.3 2.75.3 2 75 \n8 2.87.22 2.87.22 2 87 \n9 2.87.21 2.87.21 2 87 \n10 2.87.20 2.87.20 2 87 \n11 2.90.4 2.90.4 2 90 \n12 2.90.3 2.90.3 2 90 \n13 2.90.2 2.90.2 2 90 \n14 2.69.3 2.69.3 2 69 \n15 2.75.2 2.75.2 2 75 \n16 2.75.1 2.75.1 2 75 \n17 2.69.4 2.69.4 2 69 \n18 2.101.24-102.2 2.101.24 2 101\n19 2.72.6 2.72.6 2 72 \n20 2.72.5 2.72.5 2 72 \n21 2.72.4 2.72.4 2 72 \n22 2.72.3 2.72.3 2 72 \n23 2.72.2 2.72.2 2 72 \n24 2.72.1 2.72.1 2 72 \n25 2.58.9 2.58.9 2 58 \n26 2.58.8 2.58.8 2 58 \n27 2.58.7 2.58.7 2 58 \n28 2.58.6 2.58.6 2 58 \n29 2.58.5 2.58.5 2 58 \n30 2.80.22-81.1 2.80.22 2 80 Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176 |
| 114. Epicurus, Letter To Herodotus, 35-36 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 217 |
| 115. Epicurus, Letter To Menoeceus, 135 Tagged with subjects: •sage, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 217 |
| 116. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47 |
| 117. Plato, Olympian Odes, 29 Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 64 |
| 118. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180 |
| 119. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, None Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611 |
| 121. Stoic School, Stoicor. Veter. Fragm., 1.222-1.223, 3.431-3.433, 3.438, 3.617, 3.630, 3.635 Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180, 326, 388, 391 |
| 122. Aristobulus, Ap. Euseb. Praep. Evang., 13.12.12 Tagged with subjects: •the sage, as stoic ideal Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 174 |
| 123. Cleanthes, Hymn To Zeus, 1.537 Tagged with subjects: •stoics/stoicism, and the sage Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 25 |
