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215 results for "stoic"
1. Hebrew Bible, Psalms, 35.8, 68.23 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
35.8. תְּבוֹאֵהוּ שׁוֹאָה לֹא־יֵדָע וְרִשְׁתּוֹ אֲשֶׁר־טָמַן תִּלְכְּדוֹ בְּשׁוֹאָה יִפָּל־בָּהּ׃ 35.8. Let destruction come upon him unawares; And let his net that he hath hid catch himself; With destruction let him fall therein.
2. Hebrew Bible, Job, 9.10, 9.15, 41.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 79, 81
9.15. אֲשֶׁר אִם־צָדַקְתִּי לֹא אֶעֱנֶה לִמְשֹׁפְטִי אֶתְחַנָּן׃ 41.3. מִי הִקְדִּימַנִי וַאֲשַׁלֵּם תַּחַת כָּל־הַשָּׁמַיִם לִי־הוּא׃ 9.10. Who doeth great things past finding out; Yea, marvellous things without number. 9.15. Whom, though I were righteous, yet would I not answer; I would make supplication to Him that contendeth with me. 41.3. Who hath given Me anything beforehand, that I should repay him? Whatsoever is under the whole heaven is Mine.
3. Homer, Odyssey, 5.313-5.463, 12.447 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •stoic philosophy Found in books: Cairns, Virgil's Augustan Epic (1989) 182
5.313. ὣς ἄρα μιν εἰπόντʼ ἔλασεν μέγα κῦμα κατʼ ἄκρης 5.314. δεινὸν ἐπεσσύμενον, περὶ δὲ σχεδίην ἐλέλιξε. 5.315. τῆλε δʼ ἀπὸ σχεδίης αὐτὸς πέσε, πηδάλιον δὲ 5.316. ἐκ χειρῶν προέηκε· μέσον δέ οἱ ἱστὸν ἔαξεν 5.317. δεινὴ μισγομένων ἀνέμων ἐλθοῦσα θύελλα, 5.318. τηλοῦ δὲ σπεῖρον καὶ ἐπίκριον ἔμπεσε πόντῳ. 5.319. τὸν δʼ ἄρʼ ὑπόβρυχα θῆκε πολὺν χρόνον, οὐδʼ ἐδυνάσθη 5.320. αἶψα μάλʼ ἀνσχεθέειν μεγάλου ὑπὸ κύματος ὁρμῆς· 5.321. εἵματα γάρ ῥʼ ἐβάρυνε, τά οἱ πόρε δῖα Καλυψώ. 5.322. ὀψὲ δὲ δή ῥʼ ἀνέδυ, στόματος δʼ ἐξέπτυσεν ἅλμην 5.323. πικρήν, ἥ οἱ πολλὴ ἀπὸ κρατὸς κελάρυζεν. 5.324. ἀλλʼ οὐδʼ ὣς σχεδίης ἐπελήθετο, τειρόμενός περ, 5.325. ἀλλὰ μεθορμηθεὶς ἐνὶ κύμασιν ἐλλάβετʼ αὐτῆς, 5.326. ἐν μέσσῃ δὲ καθῖζε τέλος θανάτου ἀλεείνων. 5.327. τὴν δʼ ἐφόρει μέγα κῦμα κατὰ ῥόον ἔνθα καὶ ἔνθα. 5.328. ὡς δʼ ὅτʼ ὀπωρινὸς Βορέης φορέῃσιν ἀκάνθας 5.329. ἂμ πεδίον, πυκιναὶ δὲ πρὸς ἀλλήλῃσιν ἔχονται, 5.330. ὣς τὴν ἂμ πέλαγος ἄνεμοι φέρον ἔνθα καὶ ἔνθα· 5.331. ἄλλοτε μέν τε Νότος Βορέῃ προβάλεσκε φέρεσθαι, 5.332. ἄλλοτε δʼ αὖτʼ Εὖρος Ζεφύρῳ εἴξασκε διώκειν. 5.333. τὸν δὲ ἴδεν Κάδμου θυγάτηρ, καλλίσφυρος Ἰνώ, 5.334. Λευκοθέη, ἣ πρὶν μὲν ἔην βροτὸς αὐδήεσσα, 5.335. νῦν δʼ ἁλὸς ἐν πελάγεσσι θεῶν ἒξ ἔμμορε τιμῆς. 5.336. ἥ ῥʼ Ὀδυσῆʼ ἐλέησεν ἀλώμενον, ἄλγεʼ ἔχοντα, 5.337. αἰθυίῃ δʼ ἐικυῖα ποτῇ ἀνεδύσετο λίμνης, 5.338. ἷζε δʼ ἐπὶ σχεδίης πολυδέσμου εἶπέ τε μῦθον· 5.339. κάμμορε, τίπτε τοι ὧδε Ποσειδάων ἐνοσίχθων 5.340. ὠδύσατʼ ἐκπάγλως, ὅτι τοι κακὰ πολλὰ φυτεύει; 5.341. οὐ μὲν δή σε καταφθίσει μάλα περ μενεαίνων. 5.342. ἀλλὰ μάλʼ ὧδʼ ἔρξαι, δοκέεις δέ μοι οὐκ ἀπινύσσειν· 5.343. εἵματα ταῦτʼ ἀποδὺς σχεδίην ἀνέμοισι φέρεσθαι 5.344. κάλλιπʼ, ἀτὰρ χείρεσσι νέων ἐπιμαίεο νόστου 5.345. γαίης Φαιήκων, ὅθι τοι μοῖρʼ ἐστὶν ἀλύξαι. 5.346. τῆ δέ, τόδε κρήδεμνον ὑπὸ στέρνοιο τανύσσαι 5.347. ἄμβροτον· οὐδέ τί τοι παθέειν δέος οὐδʼ ἀπολέσθαι. 5.348. αὐτὰρ ἐπὴν χείρεσσιν ἐφάψεαι ἠπείροιο, 5.349. ἂψ ἀπολυσάμενος βαλέειν εἰς οἴνοπα πόντον 5.350. πολλὸν ἀπʼ ἠπείρου, αὐτὸς δʼ ἀπονόσφι τραπέσθαι. 5.351. ὣς ἄρα φωνήσασα θεὰ κρήδεμνον ἔδωκεν, 5.352. αὐτὴ δʼ ἂψ ἐς πόντον ἐδύσετο κυμαίνοντα 5.353. αἰθυίῃ ἐικυῖα· μέλαν δέ ἑ κῦμα κάλυψεν. 5.354. αὐτὰρ ὁ μερμήριξε πολύτλας δῖος Ὀδυσσεύς, 5.355. ὀχθήσας δʼ ἄρα εἶπε πρὸς ὃν μεγαλήτορα θυμόν· 5.356. ὤ μοι ἐγώ, μή τίς μοι ὑφαίνῃσιν δόλον αὖτε 5.357. ἀθανάτων, ὅ τέ με σχεδίης ἀποβῆναι ἀνώγει. 5.358. ἀλλὰ μάλʼ οὔ πω πείσομʼ, ἐπεὶ ἑκὰς ὀφθαλμοῖσιν 5.359. γαῖαν ἐγὼν ἰδόμην, ὅθι μοι φάτο φύξιμον εἶναι. 5.360. ἀλλὰ μάλʼ ὧδʼ ἔρξω, δοκέει δέ μοι εἶναι ἄριστον· 5.361. ὄφρʼ ἂν μέν κεν δούρατʼ ἐν ἁρμονίῃσιν ἀρήρῃ, 5.362. τόφρʼ αὐτοῦ μενέω καὶ τλήσομαι ἄλγεα πάσχων· 5.363. αὐτὰρ ἐπὴν δή μοι σχεδίην διὰ κῦμα τινάξῃ, 5.364. νήξομʼ, ἐπεὶ οὐ μέν τι πάρα προνοῆσαι ἄμεινον. 5.365. ἧος ὁ ταῦθʼ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν, 5.366. ὦρσε δʼ ἐπὶ μέγα κῦμα Ποσειδάων ἐνοσίχθων, 5.367. δεινόν τʼ ἀργαλέον τε, κατηρεφές, ἤλασε δʼ αὐτόν. 5.368. ὡς δʼ ἄνεμος ζαὴς ἠΐων θημῶνα τινάξῃ 5.369. καρφαλέων· τὰ μὲν ἄρ τε διεσκέδασʼ ἄλλυδις ἄλλῃ· 5.370. ὣς τῆς δούρατα μακρὰ διεσκέδασʼ. αὐτὰρ Ὀδυσσεὺς 5.371. ἀμφʼ ἑνὶ δούρατι βαῖνε, κέληθʼ ὡς ἵππον ἐλαύνων, 5.372. εἵματα δʼ ἐξαπέδυνε, τά οἱ πόρε δῖα Καλυψώ. 5.373. αὐτίκα δὲ κρήδεμνον ὑπὸ στέρνοιο τάνυσσεν, 5.374. αὐτὸς δὲ πρηνὴς ἁλὶ κάππεσε, χεῖρε πετάσσας, 5.375. νηχέμεναι μεμαώς. ἴδε δὲ κρείων ἐνοσίχθων, 5.376. κινήσας δὲ κάρη προτὶ ὃν μυθήσατο θυμόν· 5.377. οὕτω νῦν κακὰ πολλὰ παθὼν ἀλόω κατὰ πόντον, 5.378. εἰς ὅ κεν ἀνθρώποισι διοτρεφέεσσι μιγήῃς. 5.379. ἀλλʼ οὐδʼ ὥς σε ἔολπα ὀνόσσεσθαι κακότητος. 5.380. ὣς ἄρα φωνήσας ἵμασεν καλλίτριχας ἵππους, 5.381. ἵκετο δʼ εἰς Αἰγάς, ὅθι οἱ κλυτὰ δώματʼ ἔασιν. 5.382. αὐτὰρ Ἀθηναίη κούρη Διὸς ἄλλʼ ἐνόησεν. 5.383. ἦ τοι τῶν ἄλλων ἀνέμων κατέδησε κελεύθους, 5.384. παύσασθαι δʼ ἐκέλευσε καὶ εὐνηθῆναι ἅπαντας· 5.385. ὦρσε δʼ ἐπὶ κραιπνὸν Βορέην, πρὸ δὲ κύματʼ ἔαξεν, 5.386. ἧος ὃ Φαιήκεσσι φιληρέτμοισι μιγείη 5.387. διογενὴς Ὀδυσεὺς θάνατον καὶ κῆρας ἀλύξας. 5.388. ἔνθα δύω νύκτας δύο τʼ ἤματα κύματι πηγῷ 5.389. πλάζετο, πολλὰ δέ οἱ κραδίη προτιόσσετʼ ὄλεθρον. 5.390. ἀλλʼ ὅτε δὴ τρίτον ἦμαρ ἐυπλόκαμος τέλεσʼ Ἠώς, 5.391. καὶ τότʼ ἔπειτʼ ἄνεμος μὲν ἐπαύσατο ἠδὲ γαλήνη 5.392. ἔπλετο νηνεμίη· ὁ δʼ ἄρα σχεδὸν εἴσιδε γαῖαν 5.393. ὀξὺ μάλα προϊδών, μεγάλου ὑπὸ κύματος ἀρθείς. 5.394. ὡς δʼ ὅτʼ ἂν ἀσπάσιος βίοτος παίδεσσι φανήῃ 5.395. πατρός, ὃς ἐν νούσῳ κεῖται κρατέρʼ ἄλγεα πάσχων, 5.396. δηρὸν τηκόμενος, στυγερὸς δέ οἱ ἔχραε δαίμων, 5.397. ἀσπάσιον δʼ ἄρα τόν γε θεοὶ κακότητος ἔλυσαν, 5.398. ὣς Ὀδυσεῖ ἀσπαστὸν ἐείσατο γαῖα καὶ ὕλη, 5.399. νῆχε δʼ ἐπειγόμενος ποσὶν ἠπείρου ἐπιβῆναι. 5.400. ἀλλʼ ὅτε τόσσον ἀπῆν ὅσσον τε γέγωνε βοήσας, 5.401. καὶ δὴ δοῦπον ἄκουσε ποτὶ σπιλάδεσσι θαλάσσης· 5.402. ῥόχθει γὰρ μέγα κῦμα ποτὶ ξερὸν ἠπείροιο 5.403. δεινὸν ἐρευγόμενον, εἴλυτο δὲ πάνθʼ ἁλὸς ἄχνῃ· 5.404. οὐ γὰρ ἔσαν λιμένες νηῶν ὄχοι, οὐδʼ ἐπιωγαί. 5.405. ἀλλʼ ἀκταὶ προβλῆτες ἔσαν σπιλάδες τε πάγοι τε· 5.406. καὶ τότʼ Ὀδυσσῆος λύτο γούνατα καὶ φίλον ἦτορ, 5.407. ὀχθήσας δʼ ἄρα εἶπε πρὸς ὃν μεγαλήτορα θυμόν· 5.408. ὤ μοι, ἐπεὶ δὴ γαῖαν ἀελπέα δῶκεν ἰδέσθαι 5.409. Ζεύς, καὶ δὴ τόδε λαῖτμα διατμήξας ἐπέρησα, 5.410. ἔκβασις οὔ πῃ φαίνεθʼ ἁλὸς πολιοῖο θύραζε· 5.411. ἔκτοσθεν μὲν γὰρ πάγοι ὀξέες, ἀμφὶ δὲ κῦμα 5.412. βέβρυχεν ῥόθιον, λισσὴ δʼ ἀναδέδρομε πέτρη, 5.413. ἀγχιβαθὴς δὲ θάλασσα, καὶ οὔ πως ἔστι πόδεσσι 5.414. στήμεναι ἀμφοτέροισι καὶ ἐκφυγέειν κακότητα· 5.415. μή πώς μʼ ἐκβαίνοντα βάλῃ λίθακι ποτὶ πέτρῃ 5.416. κῦμα μέγʼ ἁρπάξαν· μελέη δέ μοι ἔσσεται ὁρμή. 5.417. εἰ δέ κʼ ἔτι προτέρω παρανήξομαι, ἤν που ἐφεύρω 5.418. ἠιόνας τε παραπλῆγας λιμένας τε θαλάσσης, 5.419. δείδω μή μʼ ἐξαῦτις ἀναρπάξασα θύελλα 5.420. πόντον ἐπʼ ἰχθυόεντα φέρῃ βαρέα στενάχοντα, 5.421. ἠέ τί μοι καὶ κῆτος ἐπισσεύῃ μέγα δαίμων 5.422. ἐξ ἁλός, οἷά τε πολλὰ τρέφει κλυτὸς Ἀμφιτρίτη· 5.423. οἶδα γάρ, ὥς μοι ὀδώδυσται κλυτὸς ἐννοσίγαιος. 5.424. ἧος ὁ ταῦθʼ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν, 5.425. τόφρα δέ μιν μέγα κῦμα φέρε τρηχεῖαν ἐπʼ ἀκτήν. 5.426. ἔνθα κʼ ἀπὸ ῥινοὺς δρύφθη, σὺν δʼ ὀστέʼ ἀράχθη, 5.427. εἰ μὴ ἐπὶ φρεσὶ θῆκε θεά, γλαυκῶπις Ἀθήνη· 5.428. ἀμφοτέρῃσι δὲ χερσὶν ἐπεσσύμενος λάβε πέτρης, 5.429. τῆς ἔχετο στενάχων, ἧος μέγα κῦμα παρῆλθε. 5.430. καὶ τὸ μὲν ὣς ὑπάλυξε, παλιρρόθιον δέ μιν αὖτις 5.431. πλῆξεν ἐπεσσύμενον, τηλοῦ δέ μιν ἔμβαλε πόντῳ. 5.432. ὡς δʼ ὅτε πουλύποδος θαλάμης ἐξελκομένοιο 5.433. πρὸς κοτυληδονόφιν πυκιναὶ λάιγγες ἔχονται, 5.434. ὣς τοῦ πρὸς πέτρῃσι θρασειάων ἀπὸ χειρῶν 5.435. ῥινοὶ ἀπέδρυφθεν· τὸν δὲ μέγα κῦμα κάλυψεν. 5.436. ἔνθα κε δὴ δύστηνος ὑπὲρ μόρον ὤλετʼ Ὀδυσσεύς, 5.437. εἰ μὴ ἐπιφροσύνην δῶκε γλαυκῶπις Ἀθήνη. 5.438. κύματος ἐξαναδύς, τά τʼ ἐρεύγεται ἤπειρόνδε, 5.439. νῆχε παρέξ, ἐς γαῖαν ὁρώμενος, εἴ που ἐφεύροι 5.440. ἠιόνας τε παραπλῆγας λιμένας τε θαλάσσης. 5.441. ἀλλʼ ὅτε δὴ ποταμοῖο κατὰ στόμα καλλιρόοιο 5.442. ἷξε νέων, τῇ δή οἱ ἐείσατο χῶρος ἄριστος, 5.443. λεῖος πετράων, καὶ ἐπὶ σκέπας ἦν ἀνέμοιο, 5.444. ἔγνω δὲ προρέοντα καὶ εὔξατο ὃν κατὰ θυμόν· 5.445. κλῦθι, ἄναξ, ὅτις ἐσσί· πολύλλιστον δέ σʼ ἱκάνω, 5.446. φεύγων ἐκ πόντοιο Ποσειδάωνος ἐνιπάς. 5.447. αἰδοῖος μέν τʼ ἐστὶ καὶ ἀθανάτοισι θεοῖσιν 5.448. ἀνδρῶν ὅς τις ἵκηται ἀλώμενος, ὡς καὶ ἐγὼ νῦν 5.449. σόν τε ῥόον σά τε γούναθʼ ἱκάνω πολλὰ μογήσας. 5.450. ἀλλʼ ἐλέαιρε, ἄναξ· ἱκέτης δέ τοι εὔχομαι εἶναι. 5.451. ὣς φάθʼ, ὁ δʼ αὐτίκα παῦσεν ἑὸν ῥόον, ἔσχε δὲ κῦμα, 5.452. πρόσθε δέ οἱ ποίησε γαλήνην, τὸν δʼ ἐσάωσεν 5.453. ἐς ποταμοῦ προχοάς. ὁ δʼ ἄρʼ ἄμφω γούνατʼ ἔκαμψε 5.454. χεῖράς τε στιβαράς. ἁλὶ γὰρ δέδμητο φίλον κῆρ. 5.455. ᾤδεε δὲ χρόα πάντα, θάλασσα δὲ κήκιε πολλὴ 5.456. ἂν στόμα τε ῥῖνάς θʼ· ὁ δʼ ἄρʼ ἄπνευστος καὶ ἄναυδος 5.457. κεῖτʼ ὀλιγηπελέων, κάματος δέ μιν αἰνὸς ἵκανεν. 5.458. ἀλλʼ ὅτε δή ῥʼ ἄμπνυτο καὶ ἐς φρένα θυμὸς ἀγέρθη, 5.459. καὶ τότε δὴ κρήδεμνον ἀπὸ ἕο λῦσε θεοῖο. 5.460. καὶ τὸ μὲν ἐς ποταμὸν ἁλιμυρήεντα μεθῆκεν, 5.461. ἂψ δʼ ἔφερεν μέγα κῦμα κατὰ ῥόον, αἶψα δʼ ἄρʼ Ἰνὼ 5.462. δέξατο χερσὶ φίλῃσιν· ὁ δʼ ἐκ ποταμοῖο λιασθεὶς 5.463. σχοίνῳ ὑπεκλίνθη, κύσε δὲ ζείδωρον ἄρουραν. 12.447. ἔνθεν δʼ ἐννῆμαρ φερόμην, δεκάτῃ δέ με νυκτὶ 5.315. He himself fell far away from the raft and threw the steering oar from his hands. A dread windstorm came, of winds mixing together, and snapped his mast in the middle, and the sail and yardarm fell far off into the sea. The storm kept him underwater for a long time, and he wasn't able 5.320. to emerge from under the wave's great onset very soon, for the clothing divine Calypso gave him weighed him down. He came up at last, and spit brine from his mouth, bitter brine that gushed in great quantity from his head. But even so, he didn't forget his raft despite his distress, 5.325. but he rushed after it in the waves, grabbed hold of it, and sat down in the middle to avoid the doom of death. A great wave carried her to and fro through the current. As when in late summer North Wind carries thistles over the plain, and they hold on in clusters to each other, 5.330. o the winds bore her to and fro on the sea. At one time South Wind would cast it to North Wind to carry, at another, East Wind would yield to West Wind to drive it. Cadmus' daughter, fair-ankled Ino, saw him, Leucothea, who was a mortal of human speech before, 5.335. but in the sea's depths now has her share of honor from the gods. She felt pity for Odysseus, as he wandered and had sorrows, and disguised as a gull she went up in flight from the sea, sat on the raft, and said to him: “Ill-fated one, why does Earth-shaker Poseidon hate you 5.340. o terribly, that he plants evils aplenty for you? He won't destroy you, though he's very eager to. You don't seem to me to be without sense, so act in just this way. Strip off these clothes, abandon the raft to be borne by winds, then swim with your hands and strive for a return 5.345. to the Phaeacians' land, where it's your lot to escape. Take this veil and stretch it under your chest. It's immortal. Don't have any fear that you'll suffer or perish. Then after you've laid hold of land with your hands, loosen it from you and cast it back into the wine-dark sea, 5.350. far from the land, and turn yourself away.” So saying, the goddess gave him the veil, then herself dove back into the billowing sea, disguised as a gull, and dark wave covered her. Then long-suffering divine Odysseus pondered, 5.355. and troubled, he said to his own great-hearted spirit: “Oh my me, may it not be that some immortal again weaves a trap for me, whoever orders me get off my raft? But I won't obey just yet, since I myself saw with my eyes the land is far away, where she said I'd have safe refuge. 5.360. Instead I'll do it just this way, as it seems best to me. As long as the timbers are held together by the cables, I'll stay where I am and endure it, suffering sorrows, but after the waves break my raft into pieces, I'll swim, since there's nothing better to plan besides that.” 5.365. While he was turning this over in his mind and heart, Earth-shaker Poseidon raised a great wave, dread and grievous, overarching, and drove it against him. As a stormy wind shakes a heap of dried chaff and scatters it in one direction and another, 5.370. o it scattered the long timbers. Then Odysseusstraddled one timber, as if riding a horse, and took off the clothes divine Calypso gave him. At once he stretched the veil beneath his chest, dropped down headfirst into the sea, and spread out his arms, 5.375. eager to swim. His majesty Earth-shaker saw him, and with a shake of his head, said to his own spirit: “So now, suffering many evils, wander on the sea until you mingle with Zeus-nurtured men. But even so, I don't expect you'll take your badness lightly.” 5.380. So saying, he whipped his fair-maned horsesand went to Aegae, where he has a splendid home. Then Zeus's daughter Athena thought of other things. She tied down the courses of the other winds and bid all of them to stop and go to sleep. 5.385. She roused swift North Wind and broke the waves before him until he could mingle with the oar-loving Phaeacians, Zeus-born Odysseus, escaping death's spirits and death. Then for two nights and two days he was driven off course by the solid wave, and many times his heart foresaw destruction. 5.390. But when fair-haired Dawn brought the third day on, right then after that the wind stopped and there was a windless calm. He caught sight of land nearby, looking forward very keenly when lifted by a great wave. As when life appears welcome to the children 5.395. of a father who lies in sickness and suffers mighty pains, wasting away a long time as some loathesome divinity assails him, and then welcomely, the gods free him from the badness, so welcome to Odysseus seemed the land and woodland, and he swam in eager haste to set foot on the land. 5.400. But when he was as far away as one shouting can be heard, he heard the thud of the sea against the reefs, for a great wave was crashing against the dry land, belching terribly, and all was wrapped in sea's spray. For there were no harbors, ships' holders, not even roadsteads, 5.405. but there were jutting spits, rocks, and reefs. Right then Odysseus' knees and dear heart were undone, and troubled, he said to his own great-hearted spirit: “O my, after Zeus has granted that I see unhoped for land, and I've managed at last to cut through this gulf, 5.410. no exit out of the gray sea appears anywhere. For outside there are sharp rocks, and dashing waves bellow about them, then the rock runs up smooth, the sea is deep near shore, and it's not possible to stand with both feet and escape distress, 5.415. lest a great wave perhaps snatch me as I get out and throw me against the stony rock and my effort will be in vain. But if I swim along still further, in hope of finding beaches, angled to the waves and harbors from the sea, I'm afraid a windstorm may snatch me up again 5.420. and bear me, groaning heavily, over the fishy sea, or a divinity may set upon me some great monster out of the sea, such as the many famed Amphitrite breeds, for I know how the famed Earth-shaker hates me.” While he was turning this over in his mind and heart, 5.425. a great wave carried him to the rugged shore. His skin would have been stripped off there, and his bones crushed with it, if bright-eyed goddess Athena hadn't put this in his mind. He rushed at the rock and grabbed it with both hands. He held onto it, groaning, until the great wave passed. 5.430. And this way he escaped it, but as it flowed back again it rushed at him and struck him, then threw him far out on the sea. As when pebbles cling thickly to the suckers of an octopus pulled out of its hole, so the skin was stripped away from his bold hand 5.435. against the rocks. The great wave now covered him. Then, wretched beyond his lot, Odysseus would have perished had not bright-eyed Athena given him prudence. Emerging from the wave as it belched toward the mainland, he swam out along it, looking toward land in hope he'd find 5.440. beaches, angled to the waves and harbors from the sea. But when he swam and reached the mouth of a fair-flowing river, there the place seemed best, free of rocks, and there was shelter from the wind. He recognized him flowing forth and in his heart he prayed: 5.445. “Listen, lord, whoever you are. I reach you, long prayed for, as I flee out of the sea from the threats of Poseidon. He's worthy of compassion, even for immortal gods, any man who comes as a wanderer, as I come too now to your current and to your knees, after much toil. 5.450. So have mercy, lord. I claim that I'm your suppliant.” So said he, and he immediately stopped his current, held the wave, made a calm before him, and brought him safely into the river's outlet. He bent both his knees and his well-knit hands, for his dear heart had been tamed by the sea. 5.455. All his flesh was swollen, and much sea oozed up through his nose and mouth. He lay breathless and speechless, with barely strength to move, and grim exhaustion had reached him. But when he came to and his spirit gathered in his heart, right then he loosened the god's veil from him 5.460. and threw it into the river as it flowed into the sea. A great wave carried it back down the current, and Ino at once received it in her dear hands. He drew back from the river, leaned under a bed of reeds, kissed the grain-giving earth, and troubled, said to his own great-hearted spirit:
4. Homer, Iliad, 2.196, 2.243, 2.816-2.877, 9.628-9.630, 9.639-9.642, 9.645-9.648, 20.252-20.255, 24.486-24.551 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 117, 130, 210, 227; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 484; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
2.196. θυμὸς δὲ μέγας ἐστὶ διοτρεφέων βασιλήων, 2.243. ὣς φάτο νεικείων Ἀγαμέμνονα ποιμένα λαῶν, 2.816. Τρωσὶ μὲν ἡγεμόνευε μέγας κορυθαίολος Ἕκτωρ 2.817. Πριαμίδης· ἅμα τῷ γε πολὺ πλεῖστοι καὶ ἄριστοι 2.818. λαοὶ θωρήσσοντο μεμαότες ἐγχείῃσι. 2.819. Δαρδανίων αὖτʼ ἦρχεν ἐῢς πάϊς Ἀγχίσαο 2.820. Αἰνείας, τὸν ὑπʼ Ἀγχίσῃ τέκε δῖʼ Ἀφροδίτη 2.821. Ἴδης ἐν κνημοῖσι θεὰ βροτῷ εὐνηθεῖσα, 2.822. οὐκ οἶος, ἅμα τῷ γε δύω Ἀντήνορος υἷε 2.823. Ἀρχέλοχός τʼ Ἀκάμας τε μάχης εὖ εἰδότε πάσης. 2.824. οἳ δὲ Ζέλειαν ἔναιον ὑπαὶ πόδα νείατον Ἴδης 2.825. ἀφνειοὶ πίνοντες ὕδωρ μέλαν Αἰσήποιο 2.826. Τρῶες, τῶν αὖτʼ ἦρχε Λυκάονος ἀγλαὸς υἱὸς 2.827. Πάνδαρος, ᾧ καὶ τόξον Ἀπόλλων αὐτὸς ἔδωκεν. 2.828. οἳ δʼ Ἀδρήστειάν τʼ εἶχον καὶ δῆμον Ἀπαισοῦ 2.829. καὶ Πιτύειαν ἔχον καὶ Τηρείης ὄρος αἰπύ, 2.830. τῶν ἦρχʼ Ἄδρηστός τε καὶ Ἄμφιος λινοθώρηξ 2.831. υἷε δύω Μέροπος Περκωσίου, ὃς περὶ πάντων 2.832. ᾔδεε μαντοσύνας, οὐδὲ οὓς παῖδας ἔασκε 2.833. στείχειν ἐς πόλεμον φθισήνορα· τὼ δέ οἱ οὔ τι 2.834. πειθέσθην· κῆρες γὰρ ἄγον μέλανος θανάτοιο. 2.835. οἳ δʼ ἄρα Περκώτην καὶ Πράκτιον ἀμφενέμοντο 2.836. καὶ Σηστὸν καὶ Ἄβυδον ἔχον καὶ δῖαν Ἀρίσβην, 2.837. τῶν αὖθʼ Ὑρτακίδης ἦρχʼ Ἄσιος ὄρχαμος ἀνδρῶν, 2.838. Ἄσιος Ὑρτακίδης ὃν Ἀρίσβηθεν φέρον ἵπποι 2.839. αἴθωνες μεγάλοι ποταμοῦ ἄπο Σελλήεντος. 2.840. Ἱππόθοος δʼ ἄγε φῦλα Πελασγῶν ἐγχεσιμώρων 2.841. τῶν οἳ Λάρισαν ἐριβώλακα ναιετάασκον· 2.842. τῶν ἦρχʼ Ἱππόθοός τε Πύλαιός τʼ ὄζος Ἄρηος, 2.843. υἷε δύω Λήθοιο Πελασγοῦ Τευταμίδαο. 2.844. αὐτὰρ Θρήϊκας ἦγʼ Ἀκάμας καὶ Πείροος ἥρως 2.845. ὅσσους Ἑλλήσποντος ἀγάρροος ἐντὸς ἐέργει. 2.846. Εὔφημος δʼ ἀρχὸς Κικόνων ἦν αἰχμητάων 2.847. υἱὸς Τροιζήνοιο διοτρεφέος Κεάδαο. 2.848. αὐτὰρ Πυραίχμης ἄγε Παίονας ἀγκυλοτόξους 2.849. τηλόθεν ἐξ Ἀμυδῶνος ἀπʼ Ἀξιοῦ εὐρὺ ῥέοντος, 2.850. Ἀξιοῦ οὗ κάλλιστον ὕδωρ ἐπικίδναται αἶαν. 2.851. Παφλαγόνων δʼ ἡγεῖτο Πυλαιμένεος λάσιον κῆρ 2.852. ἐξ Ἐνετῶν, ὅθεν ἡμιόνων γένος ἀγροτεράων, 2.853. οἵ ῥα Κύτωρον ἔχον καὶ Σήσαμον ἀμφενέμοντο 2.854. ἀμφί τε Παρθένιον ποταμὸν κλυτὰ δώματʼ ἔναιον 2.855. Κρῶμνάν τʼ Αἰγιαλόν τε καὶ ὑψηλοὺς Ἐρυθίνους. 2.856. αὐτὰρ Ἁλιζώνων Ὀδίος καὶ Ἐπίστροφος ἦρχον 2.857. τηλόθεν ἐξ Ἀλύβης, ὅθεν ἀργύρου ἐστὶ γενέθλη. 2.858. Μυσῶν δὲ Χρόμις ἦρχε καὶ Ἔννομος οἰωνιστής· 2.859. ἀλλʼ οὐκ οἰωνοῖσιν ἐρύσατο κῆρα μέλαιναν, 2.860. ἀλλʼ ἐδάμη ὑπὸ χερσὶ ποδώκεος Αἰακίδαο 2.861. ἐν ποταμῷ, ὅθι περ Τρῶας κεράϊζε καὶ ἄλλους. 2.862. Φόρκυς αὖ Φρύγας ἦγε καὶ Ἀσκάνιος θεοειδὴς 2.863. τῆλʼ ἐξ Ἀσκανίης· μέμασαν δʼ ὑσμῖνι μάχεσθαι. 2.864. Μῄοσιν αὖ Μέσθλης τε καὶ Ἄντιφος ἡγησάσθην 2.865. υἷε Ταλαιμένεος τὼ Γυγαίη τέκε λίμνη, 2.866. οἳ καὶ Μῄονας ἦγον ὑπὸ Τμώλῳ γεγαῶτας. 2.867. Νάστης αὖ Καρῶν ἡγήσατο βαρβαροφώνων, 2.868. οἳ Μίλητον ἔχον Φθιρῶν τʼ ὄρος ἀκριτόφυλλον 2.869. Μαιάνδρου τε ῥοὰς Μυκάλης τʼ αἰπεινὰ κάρηνα· 2.870. τῶν μὲν ἄρʼ Ἀμφίμαχος καὶ Νάστης ἡγησάσθην, 2.871. Νάστης Ἀμφίμαχός τε Νομίονος ἀγλαὰ τέκνα, 2.872. ὃς καὶ χρυσὸν ἔχων πόλεμον δʼ ἴεν ἠΰτε κούρη 2.873. νήπιος, οὐδέ τί οἱ τό γʼ ἐπήρκεσε λυγρὸν ὄλεθρον, 2.874. ἀλλʼ ἐδάμη ὑπὸ χερσὶ ποδώκεος Αἰακίδαο 2.875. ἐν ποταμῷ, χρυσὸν δʼ Ἀχιλεὺς ἐκόμισσε δαΐφρων. 2.876. Σαρπηδὼν δʼ ἦρχεν Λυκίων καὶ Γλαῦκος ἀμύμων 2.877. τηλόθεν ἐκ Λυκίης, Ξάνθου ἄπο δινήεντος. 9.628. οἵ που νῦν ἕαται ποτιδέγμενοι. αὐτάρ Ἀχιλλεὺς 9.629. ἄγριον ἐν στήθεσσι θέτο μεγαλήτορα θυμὸν 9.630. σχέτλιος, οὐδὲ μετατρέπεται φιλότητος ἑταίρων 9.639. ἄλλά τε πόλλʼ ἐπὶ τῇσι· σὺ δʼ ἵλαον ἔνθεο θυμόν, 9.640. αἴδεσσαι δὲ μέλαθρον· ὑπωρόφιοι δέ τοί εἰμεν 9.641. πληθύος ἐκ Δαναῶν, μέμαμεν δέ τοι ἔξοχον ἄλλων 9.642. κήδιστοί τʼ ἔμεναι καὶ φίλτατοι ὅσσοι Ἀχαιοί. 9.645. πάντά τί μοι κατὰ θυμὸν ἐείσαο μυθήσασθαι· 9.646. ἀλλά μοι οἰδάνεται κραδίη χόλῳ ὁππότε κείνων 9.647. μνήσομαι ὥς μʼ ἀσύφηλον ἐν Ἀργείοισιν ἔρεξεν 9.648. Ἀτρεΐδης ὡς εἴ τινʼ ἀτίμητον μετανάστην. 20.252. νεικεῖν ἀλλήλοισιν ἐναντίον ὥς τε γυναῖκας, 20.253. αἵ τε χολωσάμεναι ἔριδος πέρι θυμοβόροιο 20.254. νεικεῦσʼ ἀλλήλῃσι μέσην ἐς ἄγυιαν ἰοῦσαι 20.255. πόλλʼ ἐτεά τε καὶ οὐκί· χόλος δέ τε καὶ τὰ κελεύει. 24.486. μνῆσαι πατρὸς σοῖο θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 24.487. τηλίκου ὥς περ ἐγών, ὀλοῷ ἐπὶ γήραος οὐδῷ· 24.488. καὶ μέν που κεῖνον περιναιέται ἀμφὶς ἐόντες 24.489. τείρουσʼ, οὐδέ τίς ἐστιν ἀρὴν καὶ λοιγὸν ἀμῦναι. 24.490. ἀλλʼ ἤτοι κεῖνός γε σέθεν ζώοντος ἀκούων 24.491. χαίρει τʼ ἐν θυμῷ, ἐπί τʼ ἔλπεται ἤματα πάντα 24.492. ὄψεσθαι φίλον υἱὸν ἀπὸ Τροίηθεν ἰόντα· 24.493. αὐτὰρ ἐγὼ πανάποτμος, ἐπεὶ τέκον υἷας ἀρίστους 24.494. Τροίῃ ἐν εὐρείῃ, τῶν δʼ οὔ τινά φημι λελεῖφθαι. 24.495. πεντήκοντά μοι ἦσαν ὅτʼ ἤλυθον υἷες Ἀχαιῶν· 24.496. ἐννεακαίδεκα μέν μοι ἰῆς ἐκ νηδύος ἦσαν, 24.497. τοὺς δʼ ἄλλους μοι ἔτικτον ἐνὶ μεγάροισι γυναῖκες. 24.498. τῶν μὲν πολλῶν θοῦρος Ἄρης ὑπὸ γούνατʼ ἔλυσεν· 24.499. ὃς δέ μοι οἶος ἔην, εἴρυτο δὲ ἄστυ καὶ αὐτούς, 24.500. τὸν σὺ πρῴην κτεῖνας ἀμυνόμενον περὶ πάτρης 24.501. Ἕκτορα· τοῦ νῦν εἵνεχʼ ἱκάνω νῆας Ἀχαιῶν 24.502. λυσόμενος παρὰ σεῖο, φέρω δʼ ἀπερείσιʼ ἄποινα. 24.503. ἀλλʼ αἰδεῖο θεοὺς Ἀχιλεῦ, αὐτόν τʼ ἐλέησον 24.504. μνησάμενος σοῦ πατρός· ἐγὼ δʼ ἐλεεινότερός περ, 24.505. ἔτλην δʼ οἷʼ οὔ πώ τις ἐπιχθόνιος βροτὸς ἄλλος, 24.506. ἀνδρὸς παιδοφόνοιο ποτὶ στόμα χεῖρʼ ὀρέγεσθαι. 24.507. ὣς φάτο, τῷ δʼ ἄρα πατρὸς ὑφʼ ἵμερον ὦρσε γόοιο· 24.508. ἁψάμενος δʼ ἄρα χειρὸς ἀπώσατο ἦκα γέροντα. 24.509. τὼ δὲ μνησαμένω ὃ μὲν Ἕκτορος ἀνδροφόνοιο 24.510. κλαῖʼ ἁδινὰ προπάροιθε ποδῶν Ἀχιλῆος ἐλυσθείς, 24.511. αὐτὰρ Ἀχιλλεὺς κλαῖεν ἑὸν πατέρʼ, ἄλλοτε δʼ αὖτε 24.512. Πάτροκλον· τῶν δὲ στοναχὴ κατὰ δώματʼ ὀρώρει. 24.513. αὐτὰρ ἐπεί ῥα γόοιο τετάρπετο δῖος Ἀχιλλεύς, 24.514. καί οἱ ἀπὸ πραπίδων ἦλθʼ ἵμερος ἠδʼ ἀπὸ γυίων, 24.515. αὐτίκʼ ἀπὸ θρόνου ὦρτο, γέροντα δὲ χειρὸς ἀνίστη 24.516. οἰκτίρων πολιόν τε κάρη πολιόν τε γένειον, 24.517. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 24.518. ἆ δείλʼ, ἦ δὴ πολλὰ κάκʼ ἄνσχεο σὸν κατὰ θυμόν. 24.519. πῶς ἔτλης ἐπὶ νῆας Ἀχαιῶν ἐλθέμεν οἶος 24.520. ἀνδρὸς ἐς ὀφθαλμοὺς ὅς τοι πολέας τε καὶ ἐσθλοὺς 24.521. υἱέας ἐξενάριξα; σιδήρειόν νύ τοι ἦτορ. 24.522. ἀλλʼ ἄγε δὴ κατʼ ἄρʼ ἕζευ ἐπὶ θρόνου, ἄλγεα δʼ ἔμπης 24.523. ἐν θυμῷ κατακεῖσθαι ἐάσομεν ἀχνύμενοί περ· 24.524. οὐ γάρ τις πρῆξις πέλεται κρυεροῖο γόοιο· 24.525. ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι 24.526. ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί. 24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528. δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529. ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος, 24.530. ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ· 24.531. ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε, 24.532. καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, 24.533. φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν. 24.534. ὣς μὲν καὶ Πηλῆϊ θεοὶ δόσαν ἀγλαὰ δῶρα 24.535. ἐκ γενετῆς· πάντας γὰρ ἐπʼ ἀνθρώπους ἐκέκαστο 24.536. ὄλβῳ τε πλούτῳ τε, ἄνασσε δὲ Μυρμιδόνεσσι, 24.537. καί οἱ θνητῷ ἐόντι θεὰν ποίησαν ἄκοιτιν. 24.538. ἀλλʼ ἐπὶ καὶ τῷ θῆκε θεὸς κακόν, ὅττί οἱ οὔ τι 24.539. παίδων ἐν μεγάροισι γονὴ γένετο κρειόντων, 24.540. ἀλλʼ ἕνα παῖδα τέκεν παναώριον· οὐδέ νυ τόν γε 24.541. γηράσκοντα κομίζω, ἐπεὶ μάλα τηλόθι πάτρης 24.542. ἧμαι ἐνὶ Τροίῃ, σέ τε κήδων ἠδὲ σὰ τέκνα. 24.543. καὶ σὲ γέρον τὸ πρὶν μὲν ἀκούομεν ὄλβιον εἶναι· 24.544. ὅσσον Λέσβος ἄνω Μάκαρος ἕδος ἐντὸς ἐέργει 24.545. καὶ Φρυγίη καθύπερθε καὶ Ἑλλήσποντος ἀπείρων, 24.546. τῶν σε γέρον πλούτῳ τε καὶ υἱάσι φασὶ κεκάσθαι. 24.547. αὐτὰρ ἐπεί τοι πῆμα τόδʼ ἤγαγον Οὐρανίωνες 24.548. αἰεί τοι περὶ ἄστυ μάχαι τʼ ἀνδροκτασίαι τε. 24.549. ἄνσχεο, μὴ δʼ ἀλίαστον ὀδύρεο σὸν κατὰ θυμόν· 24.550. οὐ γάρ τι πρήξεις ἀκαχήμενος υἷος ἑῆος, 24.551. οὐδέ μιν ἀνστήσεις, πρὶν καὶ κακὸν ἄλλο πάθῃσθα. 2.196. Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying, 2.243. for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus, 2.816. There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. 2.817. There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. 2.818. There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. 2.819. There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. of the Dardanians again the valiant son of Anchises was captain, 2.820. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, 2.821. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, 2.822. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, 2.823. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, 2.824. even Aeneas, whom fair Aphrodite conceived to Anchises amid the spurs of Ida, a goddess couched with a mortal man. Not alone was he; with him were Antenor's two sons, Archelochus and Acamas, well skilled in all manner of fighting.And they that dwelt in Zeleia beneath the nethermost foot of Ida, 2.825. men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.826. men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.827. men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.828. men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.829. men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.830. these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 2.831. these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 2.832. these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 2.833. these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 2.834. these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 2.835. And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. 2.836. And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. 2.837. And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. 2.838. And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. 2.839. And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. 2.840. And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.841. And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.842. And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.843. And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.844. And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.845. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 2.846. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 2.847. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 2.848. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 2.849. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 2.850. Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 2.851. Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 2.852. Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 2.853. Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 2.854. Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 2.855. and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. 2.856. and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. 2.857. and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. 2.858. and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. 2.859. and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. And of the Mysians the captains were Chromis and Ennomus the augur; howbeit with his auguries he warded not off black fate, 2.860. but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, 2.861. but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, 2.862. but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, 2.863. but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, 2.864. but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus, 2.865. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.866. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.867. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.868. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.869. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.870. These were led by captains twain, Amphimachus and Nastes—Nastes and Amphimachus, the glorious children of Nomion. And he came to the war all decked with gold, like a girl, fool that he was; but his gold in no wise availed to ward off woeful destruction; nay, he was slain in the river beneath the hands of the son of Aeacus, swift of foot; 2.871. These were led by captains twain, Amphimachus and Nastes—Nastes and Amphimachus, the glorious children of Nomion. And he came to the war all decked with gold, like a girl, fool that he was; but his gold in no wise availed to ward off woeful destruction; nay, he was slain in the river beneath the hands of the son of Aeacus, swift of foot; 2.872. These were led by captains twain, Amphimachus and Nastes—Nastes and Amphimachus, the glorious children of Nomion. And he came to the war all decked with gold, like a girl, fool that he was; but his gold in no wise availed to ward off woeful destruction; nay, he was slain in the river beneath the hands of the son of Aeacus, swift of foot; 2.873. These were led by captains twain, Amphimachus and Nastes—Nastes and Amphimachus, the glorious children of Nomion. And he came to the war all decked with gold, like a girl, fool that he was; but his gold in no wise availed to ward off woeful destruction; nay, he was slain in the river beneath the hands of the son of Aeacus, swift of foot; 2.874. These were led by captains twain, Amphimachus and Nastes—Nastes and Amphimachus, the glorious children of Nomion. And he came to the war all decked with gold, like a girl, fool that he was; but his gold in no wise availed to ward off woeful destruction; nay, he was slain in the river beneath the hands of the son of Aeacus, swift of foot; 2.875. and Achilles, wise of heart, bare off the gold.And Sarpedon and peerless Glaucus were captains of the Lycians from afar out of Lycia, from the eddying Xanthus. 2.876. and Achilles, wise of heart, bare off the gold.And Sarpedon and peerless Glaucus were captains of the Lycians from afar out of Lycia, from the eddying Xanthus. 2.877. and Achilles, wise of heart, bare off the gold.And Sarpedon and peerless Glaucus were captains of the Lycians from afar out of Lycia, from the eddying Xanthus. 9.628. let us go our way, for the fulfillment of the charge laid on us will not methinks be brought to pass by our coming hither; and it behoveth us with speed to declare the message, though it be no wise good, to the Danaans, that, I ween, now sit waiting therefor. But Achilles hath wrought to fury the proud heart within him, 9.629. let us go our way, for the fulfillment of the charge laid on us will not methinks be brought to pass by our coming hither; and it behoveth us with speed to declare the message, though it be no wise good, to the Danaans, that, I ween, now sit waiting therefor. But Achilles hath wrought to fury the proud heart within him, 9.630. cruel man! neither recketh he of the love of his comrades wherewith we ever honoured him amid the ships above all others—pitiless one! Lo, a man accepteth recompense from the slayer of his brother, or for his dead son; and the slayer abideth in his own land for the paying of a great price, 9.639. and the kinsman's heart and proud spirit are restrained by the taking of recompense. But as for thee, the gods have put in thy breast a heart that is obdurate and evil by reason of one only girl; whereas we now offer thee seven, far the best that there be, and many other gffts besides; nay then, take to thee a heart of grace, 9.640. and have respect unto thine hall; for under thy roof are we come from the host of the Danaans, and we would fain be nearest to thee and dearest beyond all other Achaeans as many as there be. Then in answer to him spake Achilles, swift of foot:Aias, sprung from Zeus, thou son of Telamon, captain of the host, 9.641. and have respect unto thine hall; for under thy roof are we come from the host of the Danaans, and we would fain be nearest to thee and dearest beyond all other Achaeans as many as there be. Then in answer to him spake Achilles, swift of foot:Aias, sprung from Zeus, thou son of Telamon, captain of the host, 9.642. and have respect unto thine hall; for under thy roof are we come from the host of the Danaans, and we would fain be nearest to thee and dearest beyond all other Achaeans as many as there be. Then in answer to him spake Achilles, swift of foot:Aias, sprung from Zeus, thou son of Telamon, captain of the host, 9.645. all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message, 9.646. all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message, 9.647. all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message, 9.648. all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message, 20.252. Whatsoever word thou speakest, such shalt thou also hear. But what need have we twain to bandy strifes and wranglings one with the other like women, that when they have waxed wroth in soul-devouring strife go forth into the midst of the street 20.253. Whatsoever word thou speakest, such shalt thou also hear. But what need have we twain to bandy strifes and wranglings one with the other like women, that when they have waxed wroth in soul-devouring strife go forth into the midst of the street 20.254. Whatsoever word thou speakest, such shalt thou also hear. But what need have we twain to bandy strifes and wranglings one with the other like women, that when they have waxed wroth in soul-devouring strife go forth into the midst of the street 20.255. and wrangle one against the other with words true and false; for even these wrath biddeth them speak. But from battle, seeing I am eager therefor, shalt thou not by words turn me till we have fought with the bronze man to man; nay, come, let us forthwith make trial each of the other with bronze-tipped spears. He spake, and let drive his mighty spear against the other's dread and wondrous shield, and loud rang the shield about the spear-point. 24.486. But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.487. But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.488. But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.489. But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.490. Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.491. Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.492. Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.493. Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.494. Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.495. Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.496. Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.497. Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.498. Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.499. Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.500. him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.501. him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.502. him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.503. him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.504. him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.505. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.506. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.507. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.508. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.509. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. So spake he, and in Achilles he roused desire to weep for his father; and he took the old man by the hand, and gently put him from him. So the twain bethought them of their dead, and wept; the one for man-slaying Hector wept sore, 24.510. the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.511. the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.512. the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.513. the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.514. the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.515. forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.516. forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.517. forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.518. forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.519. forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.520. to meet the eyes of me that have slain thy sons many and valiant? of iron verily is thy heart. But come, sit thou upon a seat, and our sorrows will we suffer to lie quiet in our hearts, despite our pain; for no profit cometh of chill lament. 24.521. to meet the eyes of me that have slain thy sons many and valiant? of iron verily is thy heart. But come, sit thou upon a seat, and our sorrows will we suffer to lie quiet in our hearts, despite our pain; for no profit cometh of chill lament. 24.522. to meet the eyes of me that have slain thy sons many and valiant? of iron verily is thy heart. But come, sit thou upon a seat, and our sorrows will we suffer to lie quiet in our hearts, despite our pain; for no profit cometh of chill lament. 24.523. to meet the eyes of me that have slain thy sons many and valiant? of iron verily is thy heart. But come, sit thou upon a seat, and our sorrows will we suffer to lie quiet in our hearts, despite our pain; for no profit cometh of chill lament. 24.524. to meet the eyes of me that have slain thy sons many and valiant? of iron verily is thy heart. But come, sit thou upon a seat, and our sorrows will we suffer to lie quiet in our hearts, despite our pain; for no profit cometh of chill lament. 24.525. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.526. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.527. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.534. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.535. from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.536. from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.537. from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.538. from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.539. from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.540. Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.541. Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.542. Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.543. Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.544. Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.545. and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.546. and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.547. and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.548. and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.549. and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.550. /neither wilt thou bring him back to life; ere that shalt thou suffer some other ill. 24.551. /neither wilt thou bring him back to life; ere that shalt thou suffer some other ill.
5. Hebrew Bible, Jeremiah, 17.9 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
17.9. עָקֹב הַלֵּב מִכֹּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ׃ 17.9. The heart is deceitful above all things, And it is exceeding weak—who can know it?
6. Hebrew Bible, Isaiah, 40.13-40.14, 45.21 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 20, 81
40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.14. אֶת־מִי נוֹעָץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יוֹדִיעֶנּוּ׃ 45.21. הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃ 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him? 40.14. With whom took He counsel, and who instructed Him, And taught Him in the path of right, And taught Him knowledge, And made Him to know the way of discernment? 45.21. Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me.
7. Aesop, Fables, 239.1-239.2 (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
8. Aeschylus, Prometheus Bound, 1.7.33, 4.11.1-4.11.4 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •language, stoic philosophy of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 239, 243
9. Heraclitus of Ephesus, Fragments, 29.11, fr.35 dk (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
10. Pindar, Isthmian Odes, , -, 1, 2, 4, 5 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
11. Plato, Phaedrus, 278d, 246A-257B (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 95
12. Plato, Statesman, 267a, 267b, 267c, 267d, 267e, 571c3-571e2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 47
13. Plato, Protagoras, 322a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37
322a. βίου γίγνεται, Προμηθέα δὲ διʼ Ἐπιμηθέα ὕστερον, ᾗπερ λέγεται, κλοπῆς δίκη μετῆλθεν. ΣΩ. 322a. that man gets facility for his livelihood, but Prometheus, through Epimetheus' fault, later on (the story goes) stood his trial for theft. And now that man was partaker of a divine portion, he, in the first place, by his nearness of kin to deity, was the only creature that worshipped gods, and set himself to establish altars and holy images; and secondly, he soon was enabled by his skill to articulate speech and words, and to invent dwellings, clothes, sandals, beds, and the foods that are of the earth. Thus far provided, men dwelt separately in the beginning, and cities there were none; [322b] so that they were being destroyed by the wild beasts, since these were in all ways stronger than they; and although their skill in handiwork was a sufficient aid in respect of food, in their warfare with the beasts it was defective; for as yet they had no civic art, which includes the art of war. So they sought to band themselves together and secure their lives by founding cities. Now as often as they were banded together they did wrong to one another through the lack of civic art, 322a. that man gets facility for his livelihood, but Prometheus, through Epimetheus’ fault, later on (the story goes) stood his trial for theft. Soc.
14. Plato, Republic, 359d-60b, 612b, 440d, 7.531c-d, 345c, 345d, 345e, 439B 3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
15. Xenophon, Memoirs, 1.4.15 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 38
1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.15. "I will believe when they send counsellors, as you declare they do, saying, 'Do this, avoid that.'" "But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect?
16. Plato, Lysis, 218a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
218a. οὔτε κακὸν οὔτε ἀγαθόν, ἀλλὰ κακόν· φίλον δὲ ἀγαθῷ κακὸν οὐκ ἦν.— οὐ γὰρ οὖν. —διὰ ταῦτα δὴ φαῖμεν ἂν καὶ τοὺς ἤδη σοφοὺς μηκέτι φιλοσοφεῖν, εἴτε θεοὶ εἴτε ἄνθρωποί εἰσιν οὗτοι· οὐδʼ αὖ ἐκείνους φιλοσοφεῖν τοὺς οὕτως ἄγνοιαν ἔχοντας ὥστε κακοὺς εἶναι· κακὸν γὰρ καὶ ἀμαθῆ οὐδένα φιλοσοφεῖν. λείπονται δὴ οἱ ἔχοντες μὲν τὸ κακὸν τοῦτο, τὴν ἄγνοιαν, μήπω δὲ ὑπʼ αὐτοῦ ὄντες ἀγνώμονες μηδὲ 218a. neither bad nor good, but bad; and we found that bad was no friend to good. No, indeed. And consequently we may say that those who are already wise no longer love wisdom, whether they be gods or men; nor again can those be lovers of wisdom who are in such ignorance as to be bad: for we know that a bad and stupid man is no lover of wisdom. And now there remain those who, while possessing this bad thing, ignorance, are not yet made ignorant or stupid, but are still aware of not knowing the thing
17. Plato, Timaeus, 1, 53c, 20a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
20a. ἅμα ἀμφοτέρων φύσει καὶ τροφῇ μετέχον. Τίμαιός τε γὰρ ὅδε, εὐνομωτάτης ὢν πόλεως τῆς ἐν Ἰταλίᾳ Λοκρίδος, οὐσίᾳ καὶ γένει οὐδενὸς ὕστερος ὢν τῶν ἐκεῖ, τὰς μεγίστας μὲν ἀρχάς τε καὶ τιμὰς τῶν ἐν τῇ πόλει μετακεχείρισται, φιλοσοφίας δʼ αὖ κατʼ ἐμὴν δόξαν ἐπʼ ἄκρον ἁπάσης ἐλήλυθεν· Κριτίαν δέ που πάντες οἱ τῇδε ἴσμεν οὐδενὸς ἰδιώτην ὄντα ὧν λέγομεν. τῆς δὲ Ἑρμοκράτους αὖ περὶ φύσεως καὶ τροφῆς, πρὸς ἅπαντα ταῦτʼ εἶναι ἱκανὴν πολλῶν μαρτυρούντων 20a. a class which, alike by nature and nurture, shares the qualities of both the others. For our friend is a native of a most well-governed State, Italian Locris, and inferior to none of its citizens either in property or in rank; and not only has he occupied the highest offices and posts of honor in his State, but he has also attained, in my opinion, the very summit of eminence in all branches of philosophy. As to Critias, all of us here know that he is no novice in any of the subjects we are discussing. As regards Hermocrates, we must believe the many witnesses who assert that both by nature and by nurture
18. Euripides, Medea, 643 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paul, apostle, stoic philosophy •stoicism, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 165
643. κρίνοι λέχη γυναικῶν. 643. O my country, O my own dear home! God grant I may never be an outcast from my city,
19. Plato, Laws, 644E 3-6 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •posidonius, stoic, emotions central to moral philosophy and education Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 95
20. Plato, Apology of Socrates, 267a, 267b, 267c, 267d, 267e, 571c3-571e2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 47
21. Herodotus, Histories, 1.30 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
1.30. αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας ὁ Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον. ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου· μετὰ δὲ ἡμέρῃ τρίτῃ ἢ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς, καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια. θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν, εἴρετο ὁ Κροῖσος τάδε. “ξεῖνε Ἀθηναῖε, παρʼ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας· νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον.” ὃ μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα· Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει “ὦ βασιλεῦ, Τέλλον Ἀθηναῖον.” ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως· “κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον;” ὁ δὲ εἶπε “Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί, καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα· τοῦτο δὲ τοῦ βίου εὖ ἥκοντι, ὡς τὰ παρʼ ἡμῖν, τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο· γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι, βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα, καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως.” 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.”
22. Diogenes Sinopensis, Letters, '5 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
23. Plato, Phaedo, '116A (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
24. Plato, Symposium, 204a, 174 c (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 487
25. Socrates, Letters, a b c d\n0 '6.6 '6.6 '6 6 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
26. Aristotle, Rhetoric, 1379a, 1388b, b1-2, 1378a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 17, 209
27. Aristotle, History of Animals, 4.9 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •language, stoic philosophy of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 247
28. Aristotle, Nicomachean Ethics, 1149a7.6.25-b27, 4.5.3 and 5-7, 1125b (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 129
29. Aristotle, Soul, 2.8 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •language, stoic philosophy of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 247
30. Aristotle, Physics, book 1 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •zeus, in stoic philosophy Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 13
31. Aristotle, Politics, 1337b15 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
32. Archimedes, The Sand-Reckoner, 1 (3rd cent. BCE - 3rd cent. BCE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 485
33. Cicero, Academica, 2.136 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
34. Cicero, On The Nature of The Gods, 1.4, 1.95-1.96, 2.5, 2.7-2.15, 2.115, 2.153 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic •language, stoic philosophy of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 240; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8, 9; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37, 38, 39
1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 1.95. As for your saying that the gods are male and female, well, you must see what the consequence of that will be. For my part, I am at a loss to imagine how your great founder arrived at such notions. All the same you never cease vociferating that we must on no account relinquish the divine happiness and immortality. But what prevents god from being happy without having two legs? and why cannot your 'beatitude' or 'beatity,' whichever form we are to use — and either is certainly a hard mouthful, but words have to be softened by use — but whatever it is, why can it not apply to the sun yonder, or to this world of ours, or to some eternal intelligence devoid of bodily shape and members? 1.96. Your only answer is: 'I have never seen a happy sun or world.' Well, but have you ever seen any other world but this one? No, you will reply. Then why did you venture to assert the existence of, not thousands and thousands, but a countless number of worlds? 'That is what reason teaches.' Then will not reason teach you that when we seek to find a being who shall be supremely excellent, and happy and eternal as well — and nothing else constitutes divinity —, even as that being will surpass us in immortality, so also will it surpass us in mental excellence, and even as in mental excellence, so also in bodily. Why then, if we are inferior to god in all else, are we his equals in form? for man came nearer to the divine image in virtue than in outward aspect. 2.5. For what can possibly be more evident than this? And if it were not a truth universally impressed on the minds of men, the belief in it would never have been so firm; nor would it have been, as it is, increased by length of years, nor would it have gathered strength and stability through every age. And, in truth, we see that other opinions, being false and groundless, have already fallen into oblivion by lapse of time. Who now believes in Hippocentaurs and Chimaeras? Or what old woman is now to be found so weak and ignorant as to stand in fear of those infernal monsters which once so terrified mankind? For time destroys the fictions of error and opinion, while it confirms the determinations of nature and of truth. 2.5. how is the latter fact more evident than the former? Nothing but the presence in our minds of a firmly grasped concept of the deity could account for the stability and permanence of our belief in him, a belief which is only strengthened by the passage of the ages and grows more deeply rooted with each successive generation of mankind. In every other case we see that fictitious and unfounded opinions have dwindled away with lapse of time. Who believes that the Hippocentaur or the Chimaera ever existed? Where can you find an old wife senseless enough to be afraid of the monsters of the lower world that were once believed in? The years obliterate the inventions of the imagination, but confirm the judgements of nature. "Hence both in our own nation and among all others reverence for the gods and respect for religion grow continually stronger and more profound. 2.7. What do predictions and foreknowledge of future events indicate, but that such future events are shown, pointed out, portended, and foretold to men? From whence they are called omens, signs, portents, prodigies. But though we should esteem fabulous what is said of Mopsus, Tiresias, Amphiaraus, Calchas, and Helenus (who would not have been delivered down to us as augurs even in fable if their art had been despised), may we not be sufficiently apprised of the power of the Gods by domestic examples? Will not the temerity of P. Claudius, in the first Punic war, affect us? who, when the poultry were let out of the coop and would not feed, ordered them to be thrown into the water, and, joking even upon the Gods, said, with a sneer, "Let them drink, since they will not eat;" which piece of ridicule, being followed by a victory over his fleet, cost him many tears, and brought great calamity on the Roman people. Did not his colleague Junius, in the same war, lose his fleet in a tempest by disregarding the auspices? Claudius, therefore, was condemned by the people, and Junius killed himself. 2.7. "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words 'apparition,' 'warning,' 'portent,' 'prodigy.' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. 2.8. Coelius says that P. Flaminius, from his neglect of religion, fell at Trasimene; a loss which the public severely felt. By these instances of calamity we may be assured that Rome owes her grandeur and success to the conduct of those who were tenacious of their religious duties; and if we compare ourselves to our neighbors, we shall find that we are infinitely distinguished above foreign nations by our zeal for religious ceremonies, though in other things we may be only equal to them, and in other respects even inferior to them. Ought we to contemn Attius Navius's staff, with which he divided the regions of the vine to find his sow? I should despise it, if I were not aware that King Hostilius had carried on most important wars in deference to his auguries; but by the negligence of our nobility the discipline of the augury is now omitted, the truth of the auspices despised, and only a mere form observed; so that the most important affairs of the commonwealth, even the wars, on which the public safety depends, are conducted without any auspices; the Peremnia are discussed; no part of the Acumina performed; no select men are called to witness to the military testaments; our generals now begin their wars as soon as they have arranged the Auspicia. 2.8. Caelius writes that Gaius Flaminius after ignoring the claims of religion fell at the battle of Trasimene, when a serious blow was inflicted on the state. The fate of these men may serve to indicate that our empire was won by those commanders who obeyed the dictates of religion. Moreover if we care to compare our national characteristics with those of foreign peoples, we shall find that, while in all other respects we are only the equals or even the inferiors of others, yet in the sense of religion, that is, in reverence for the gods, we are far superior. 2.9. Or are we to make light of the famous augural staff of Attus Navius, wherewith he marked out the vineyard into sections for the purpose of discovering the pig? I would agree that we might do so, had not King Hostilius fought great and glorious wars under the guidance of Attus's augury. But owing to the carelessness of our nobility the augural lore has been forgotten, and the reality of the auspices has fallen into contempt, only the outward show being retained; and in consequence highly important departments of public administration, and in particular the conduct of wars upon which the safety of the state depends, are carried on without any auspices at all; no taking of omens when crossing rivers, none when lights flash from the points of the javelins, none when men are called to arms (owing to which wills made on active service have gone out of existence, since our generals only enter on their military command when they have laid down their augural powers). 2.10. The force of religion was so great among our ancestors that some of their commanders have, with their faces veiled, and with the solemn, formal expressions of religion, sacrificed themselves to the immortal Gods to save their country. I could mention many of the Sibylline prophecies, and many answers of the haruspices, to confirm those things, which ought not to be doubted. For example: our augurs and the Etrurian haruspices saw the truth of their art established when P. Scipio and C. Figulus were consuls; for as Tiberius Gracchus, who was a second time consul, wished to proceed to a fresh election, the first Rogator, as he was collecting the suffrages, fell down dead on the spot. Gracchus nevertheless went on with the assembly, but perceiving that this accident had a religious influence on the people, he brought the affair before the senate. The senate thought fit to refer it to those who usually took cognizance of such things. The haruspices were called, and declared that the man who had acted as Rogator of the assembly had no right to do so; to which, as I have heard my father say, he replied heatedly, 2.10. But among our ancestors religion was so powerful that some commanders actually offered themselves as victims to the immortal gods on behalf of the state, veiling their heads and formally vowing themselves to death. I could quote numerous passages from the Sibylline prophecies and from the oracles of soothsayers in confirmation of facts that no one really ought to question. Why, in the consulship of Publius Scipio and Gaius Figulus both our Roman augural lore and that of the Etruscan soothsayers were confirmed by the evidence of actual fact. Tiberius Gracchus, then consul for the second time, was holding the election of his successors. The first returning officer in the very act of reporting the persons named as elected suddenly fell dead. Gracchus nevertheless proceeded with the election. Perceiving that the scruples of the public had been aroused by the occurrence, he referred the matter to the Senate. The Senate voted that it be referred 'to the customary officials.' Soothsayers were sent for, and pronounced that the returning officer for the elections had not been in order. 2.11. Have I no right, who am consul, and augur, and favored by the Auspicia? And shall you, who are Tuscans and Barbarians, pretend that you have authority over the Roman Auspicia, and a right to give judgment in matters respecting the formality of our assemblies? Therefore, he then commanded them to withdraw; but not long afterward he wrote from his province to the college of augurs, acknowledging that in reading the books he remembered that he had illegally chosen a place for his tent in the gardens of Scipio, and had afterward entered the Pomoerium, in order to hold a senate, but that in repassing the same Pomoerium he had forgotten to take the auspices; and that, therefore, the consuls had been created informally. The augurs laid the case before the senate. The senate decreed that they should resign their charge, and so they accordingly abdicated. What greater example need we seek for? The wisest, perhaps the most excellent of men, chose to confess his fault, which he might have concealed, rather than leave the public the least atom of religious guilt; and the consuls chose to quit the highest office in the State, rather than fill it for a moment in defiance of religion. 2.11. Thereupon Gracchus, so my father used to tell me, burst into a rage. 'How now?' he cried, 'was I not in order? I put the names to the vote as consul, as augur, and with auspices taken. Who are you, Tuscan barbarians, to know the Roman constitution, and to be able to lay down the law as to our elections?' And accordingly he then sent them about their business. Afterwards however he sent a dispatch from his province to the College of Augurs to say that while reading the sacred books it had come to his mind that there had been an irregularity when he took Scipio's park as the site for his augural tent, for he had subsequently entered the city bounds to hold a meeting of the Senate and when crossing the bounds again on his return had forgotten to take the auspices; and that therefore the consuls had not been duly elected. The College of Augurs referred the matter to the senate; the Senate decided that the consuls must resign; they did so. What more striking instances can we demand? A man of the greatest wisdom and I may say unrivalled distinction of character preferred to make public confession of an offence that he might have concealed rather than that the stain of impiety should cling to the commonwealth; the consuls preferred to retire on the spot from the highest office of the state rather than hold it for one moment of time in violation of religion. 2.12. How great is the reputation of the augurs! And is not the art of the soothsayers divine? And must not every one who sees what innumerable instances of the same kind there are confess the existence of the Gods? For they who have interpreters must certainly exist themselves; now, there are interpreters of the Gods; therefore we must allow there are Gods. But it may be said, perhaps, that all predictions are not accomplished. We may as well conclude there is no art of physic, because all sick persons do not recover. The Gods show us signs of future events; if we are occasionally deceived in the results, it is not to be imputed to the nature of the Gods, but to the conjectures of men. All nations agree that there are Gods; the opinion is innate, and, as it were, engraved in the minds of all men. The only point in dispute among us is, what they are. 2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist. 2.13. Their existence no one denies. Cleanthes, one of our sect, imputes the way in which the idea of the Gods is implanted in the minds of men to four causes. The first is that which I just now mentioned — the foreknowledge of future things. The second is the great advantages which we enjoy from the temperature of the air, the fertility of the earth, and the abundance of various benefits of other kinds. The third cause is deduced from the terror with which the mind is affected by thunder, tempests, storms, snow, hail, devastation, pestilence, earthquakes often attended with hideous noises, showers of stones, and rain like drops of blood; by rocks and sudden openings of the earth; by monstrous births of men and beasts; by meteors in the air, and blazing stars, by the Greeks called cometae, by us crinitae, the appearance of which, in the late Octavian war, were foreboders of great calamities; by two suns, which, as I have heard my father say, happened in the consulate of Tuditanus and Aquillius, and in which year also another sun (P. Africanus) was extinguished. These things terrified mankind, and raised in them a firm belief of the existence of some celestial and divine power. His fourth cause, and that the strongest, is drawn from the regularity of the motion and revolution of the heavens, the distinctness, variety, beauty, and order of the sun, moon, and all the stars, the appearance only of which is sufficient to convince us they are not the effects of chance; as when we enter into a house, or school, or court, and observe the exact order, discipline, and method of it, we cannot suppose that it is so regulated without a cause, but must conclude that there is some one who commands, and to whom obedience is paid. It is quite impossible for us to avoid thinking that the wonderful motions, revolutions, and order of those many and great bodies, no part of which is impaired by the countless and infinite succession of ages, must be governed and directed by some supreme intelligent being. 2.13. As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.15. And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind. 2.115. Can any one in his senses imagine that this disposition of the stars, and this heaven so beautifully adorned, could ever have been formed by a fortuitous concourse of atoms? Or what other nature, being destitute of intellect and reason, could possibly have produced these effects, which not only required reason to bring them about, but the very character of which could not be understood and appreciated without the most strenuous exertions of well-directed reason? But our admiration is not limited to the objects here described. What is most wonderful is that the world is so durable, and so perfectly made for lasting that it is not to be impaired by time; for all its parts tend equally to the centre, and are bound together by a sort of chain, which surrounds the elements. This chain is nature, which being diffused through the universe, and performing all things with judgment and reason, attracts the extremities to the centre. If, then, the world is round, and if on that account all its parts, being of equal dimensions and relative proportions, mutually support and are supported by one another, it must follow that as all the parts incline to the centre (for that is the lowest place of a globe) there is nothing whatever which can put a stop to that propensity in the case of such great weights. For the same reason, though the sea is higher than the earth, yet because it has the like tendency, it is collected everywhere, equally concentres, and never overflows, and is never wasted. The air, which is contiguous, ascends by its lightness, but diffuses itself through the whole; therefore it is by nature joined and united to the sea, and at the same time borne by the same power towards the heaven, by the thinness and heat of which it is so tempered as to be made proper to supply life and wholesome air for the support of animated beings. This is encompassed by the highest region of the heavens, which is called the sky, which is joined to the extremity of the air, but retains its own heat pure and unmixed. 2.115. Can any sane person believe that all this array of stars and this vast celestial adornment could have been created out of atoms rushing thenceforth fortuitously and at random? or could any other being devoid of intelligence and reason have created them? Not merely did their creation postulate intelligence, but it is impossible to understand their nature without intelligence of a high order. "but not only are these things marvellous, but nothing is more remarkable than the stability and coherence of the world, which is such that it is impossible even to imagine anything better adapted to endure. For all its parts in every direction gravitate with a uniform pressure towards the centre. Moreover busy conjoined maintain their union most permanently when they have some bond encompassing them to bind them together; and this function is fulfilled by that rational and intelligent substance which pervades the whole world as the efficient cause of all things and which draws and collects the outermost particles towards the centre. 2.153. But what shall I say of human reason? Has it not even entered the heavens? Man alone of all animals has observed the courses of the stars, their risings and settings. By man the day, the month, the year, is determined. He foresees the eclipses of the sun and moon, and foretells them to futurity, marking their greatness, duration, and precise time. From the contemplation of these things the mind extracts the knowledge of the Gods — a knowledge which produces piety, with which is connected justice, and all the other virtues; from which arises a life of felicity, inferior to that of the Gods in no single particular, except in immortality, which is not absolutely necessary to happy living. In explaining these things, I think that I have sufficiently demonstrated the superiority of man to other animated beings; from whence we should infer that neither the form and position of his limbs nor that strength of mind and understanding could possibly be the effect of chance. 2.153. "Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance.
35. Dead Sea Scrolls, Damascus Covenant, 2.2-2.10 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •stoic philosophy Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
36. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.2-2.10 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •stoic philosophy Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
37. Cicero, On Duties, 1.63-1.64, 2.40, 2.88, 3.38-3.39, 3.78, 4.7 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268, 272
1.63. Praeclarum igitur illud Platonis: Non, inquit, solum scientia, quae est remota ab iustitia, calliditas potius quam sapientia est appellanda, verum etiam animus paratus ad periculum, si sua cupiditate, non utilitate communi impellitur, audaciae potius nomen habeat quam fortitudinis. Itaque viros fortes et magimnos eosdem bonos et simplices, veritatis amicos minimeque fallaces esse volumus; quae sunt ex media laude iustitiae. 1.64. Sed illud odiosum est, quod in hac elatione et magnitudine animi facillime pertinacia et nimia cupiditas principatus innascitur. Ut enim apud Platonem est, omnem morem Lacedaemoniorum inflammatum esse cupiditate vincendi, sic, ut quisque animi magnitudine maxime excellet, ita maxime vult princeps omnium vel potius solus esse. Difficile autem est, cum praestare omnibus concupieris, servare aequitatem, quae est iustitiae maxime propria. Ex quo fit, ut neque disceptatione vinci se nec ullo publico ac legitimo iure patiantur, exsistuntque in re publica plerumque largitores et factiosi, ut opes quam maximas consequantur et sint vi potius superiores quam iustitia pares. Sed quo difficilius, hoc praeclarius; nullum enim est tempus, quod iustitia vacare debeat. 2.40. Atque iis etiam, qui vendunt emunt, conducunt locant contrahendisque negotiis implicantur, iustitia ad rem gerendam necessaria est, cuius tanta vis est, ut ne illi quidem, qui maleficio et scelere pascuntur, possint sine ulla particula iustitiae vivere. Nam qui eorum cuipiam, qui una latrocitur, furatur aliquid aut eripit, is sibi ne in latrocinio quidem relinquit locum, ille autem, qui archipirata dicitur, nisi aequabiliter praedam dispertiat, aut interficiatur a sociis aut relinquatur; quin etiam leges latronum esse dicuntur, quibus pareant, quas observent. Itaque propter aequabilem praedae partitionem et Bardulis Illyrius latro, de quo est apud Theopompum, magnas opes habuit et multo maiores Viriathus Lusitanus; cui quidem etiam exercitus nostri imperatoresque cesserunt; quem C. Laelius, is qui Sapiens usurpatur, praetor fregit et comminuit ferocitatemque eius ita repressit, ut facile bellum reliquis traderet. Cum igitur tanta vis iustitiae sit, ut ea etiam latronum opes firmet atque augeat, quantam eius vim inter leges et iudicia et in constituta re publica fore putamus? 2.88. Sed utilitatum comparatio, quoniam hic locus erat quartus, a Panaetio praetermissus, saepe est necessaria. Nam et corporis commoda cum externis et externa cum corporis et ipsa inter se corporis et externa cum externis comparari solent. Cum externis corporis hoc modo comparantur, valere ut malis quam dives esse, cum corporis externa hoc modo, dives esse potius quam maximis corporis viribus, ipsa inter se corporis sic, ut bona valetudo voluptati anteponatur, vires celeritati, externorum autem, ut gloria divitiis, vectigalia urbana rusticis. 3.38. Hinc ille Gyges inducitur a Platone, qui, cum terra discessisset magnis quibusdam imbribus, descendit in illum hiatum aeneumque equum, ut ferunt fabulae, animadvertit, cuius in lateribus fores essent; quibus apertis corpus hominis mortui vidit magnitudine invisitata anulumque aureum in digito; quem ut detraxit, ipse induit (erat autem regius pastor), tum in concilium se pastorum recepit. Ibi cum palam eius anuli ad palmam converterat, a nullo videbatur, ipse autem omnia videbat; idem rursus videbatur, cum in locum anulum inverterat. Itaque hac opportunitate anuli usus reginae stuprum intulit eaque adiutrice regem dominum interemit, sustulit, quos obstare arbitrabatur, nec in his eum facinoribus quisquam potuit videre. Sic repente anuli beneficio rex exortus est Lydiae. Hunc igitur ipsum anulum si habeat sapiens, nihilo plus sibi licere putet peccare, quam si non haberet; honesta enim bonis viris, non occulta quaeruntur. 3.39. Atque hoc loco philosoplis quidam, minime mali illi quidem, sed non satis acuti, fictam et commenticiam fabulam prolatam dicunt a Platone; quasi vero ille aut factum id esse aut fieri potuisse defendat! Ilaec est vis huius anuli et huius exempli: si nemo sciturus, nemo ne suspicaturus quidemn sit, cum aliquid divitiarum, potentiae, dominationis, libidinis causa feceris, si id dis hominibusque futurum sit semper ignotuml, sisne facturus. Negant id fieri posse. Nequaquam potest id quidem; sed quaero, quod negant posse, id si posset, quidnam facerent. Urguent rustice sane; negant enim posse et in eo perstant; hoc verbum quid valeat, non vident. Cum enim quaerimus, si celare possint, quid facturi sint, non quaerimus, possintne celare, sed tamquam tormenta quaedam adhibemus, ut, si responderint se impunitate proposita facturos, quod expediat, facinorosos se esse fateantur, si negent, omnia turpia per se ipsa fugienda esse concedant. Sed iam ad propositum revertamur. 1.63.  This, then, is a fine saying of Plato's: "Not only must all knowledge that is divorced from justice be called cunning rather than wisdom," he says, "but even the courage that is prompt to face danger, if it is inspired not by public spirit, but by its own selfish purposes, should have the name of effrontery rather than of courage." And so we demand that men who are courageous and high-souled shall at the same time be good and straightforward, lovers of truth, and foes to deception; for these qualities are the centre and soul of justice. < 1.64.  But the mischief is that from this exaltation and greatness of spirit spring all too readily self-will and excessive lust for power. For just as Plato tells us that the whole national character of the Spartans was on fire with passion for victory, so, in the same way, the more notable a man is for his greatness of spirit, the more ambitious he is to be the foremost citizen, or, I should say rather, to be sole ruler. But when one begins to aspire to pre-eminence, it is difficult to preserve that spirit of fairness which is absolutely essential to justice. The result is that such men do not allow themselves to be constrained either by argument or by any public and lawful authority; but they only too often prove to be bribers and agitators in public life, seeking to obtain supreme power and to be superiors through force rather than equals through justice. But the greater the difficulty, the greater the glory; for no occasion arises that can excuse a man for being guilty of injustice. < 2.40.  So also to buyers and sellers, to employers and employed, and to those who are engaged in commercial dealings generally, justice is indispensable for the conduct of business. Its importance is so great, that not even those who live by wickedness and crime can get on without some small element of justice. For if a robber takes anything by force or by fraud from another member of the gang, he loses his standing even in a band of robbers; and if the one called the "Pirate Captain" should not divide the plunder impartially, he would be either deserted or murdered by his comrades. Why, they say that robbers even have a code of laws to observe and obey. And so, because of his impartial division of booty, Bardulis, the Illyrian bandit, of whom we read in Theopompus, acquired great power, Viriathus, of Lusitania, much greater. He actually defied even our armies and generals. But Gaius Laelius — the one surnamed "the Wise" — in his praetorship crushed his power, reduced him to terms, and so checked his intrepid daring, that he left to his successors an easy conquest. Since, therefore, the efficacy of justice is so great that it strengthens and augments the power even of robbers, how great do we think its power will be in a constitutional government with its laws and courts? < 2.88.  But it is often necessary to weigh one expediency against another; — for this, as I stated, is a fourth point overlooked by Panaetius. For not only are physical advantages regularly compared with outward advantages [and outward, with physical], but physical advantages are compared with one another, and outward with outward. Physical advantages are compared with outward advantages in some such way as this: one may ask whether it is more desirable to have health than wealth; [external advantages with physical, thus: whether it is better to have wealth than extraordinary bodily strength;] while the physical advantages may be weighed against one another, so that good health is preferred to sensual pleasure, strength to agility. Outward advantages also may be weighed against one another: glory, for example, may be preferred to riches, an income derived from city property to one derived from the farm. < 3.38.  By way of illustrating this truth Plato introduces the familiar story of Gyges: Once upon a time the earth opened in consequence of heavy rains; Gyges went down into the chasm and saw, so the story goes, a horse of bronze; in its side was a door. On opening this door he saw the body of a dead man of enormous size with a gold ring upon his finger. He removed this and put it on his own hand and then repaired to an assembly of the shepherds, for he was a shepherd of the king. As often as he turned the bezel of the ring inwards toward the palm of his hand, he became invisible to everyone, while he himself saw everything; but as often as he turned it back to its proper position, he became visible again. And so, with the advantage which the ring gave him, he debauched the queen, and with her assistance he murdered his royal master and removed all those who he thought stood in his way, without anyone's being able to detect him in his crimes. Thus, by virtue of the ring, he shortly rose to be king of Lydia. Now, suppose a wise man had just such a ring, he would not imagine that he was free to do wrongly any more than if he did not have it; for good men aim to secure not secrecy but the right. < 3.39.  And yet on this point certain philosophers, who are not at all vicious but who are not very discerning, declare that the story related by Plato is fictitious and imaginary. As if he affirmed that it was actually true or even possible! But the force of the illustration of the ring is this: if nobody were to know or even to suspect the truth, when you do anything to gain riches or power or sovereignty or sensual gratification — if your act should be hidden for ever from the knowledge of gods and men, would you do it? The condition, they say, is impossible. of course it is. But my question is, if that were possible which they declare to be impossible, what, pray, would one do? They press their point with right boorish obstinacy, they assert that it is impossible and insist upon it; they refuse to see the meaning of my words, "if possible." For when we ask what they would do, if they could escape detection, we are not asking whether they can escape detection; but we put them as it were upon the rack: should they answer that, if impunity were assured, they would do what was most to their selfish interest, that would be a confession that they are criminally minded; should they say that they would not do so they would be granting that all things in and of themselves immoral should be avoided. But let us now return to our theme. <
38. Dead Sea Scrolls, 1Qha, 7.25-7.35, 9.9-9.11, 9.21 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •stoic philosophy Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
39. Cicero, De Oratore, 1.11, 1.72, 2.154, 2.162 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of •stoics/stoic philosophy Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 490
1.11. Vere mihi hoc videor esse dicturus, ex omnibus eis, qui in harum artium liberalissimis studiis sint doctrinisque versati, minimam copiam poetarum et oratorum egregiorum exstitisse: atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. 2.162. Ego autem, si quem nunc plane rudem institui ad dicendum velim, his potius tradam adsiduis uno opere eandem incudem diem noctemque tundentibus, qui omnis tenuissimas particulas atque omnia minima mansa ut nutrices infantibus pueris in os inserant; sin sit is, qui et doctrina mihi liberaliter institutus et aliquo iam imbutus usu et satis acri ingenio esse videatur, illuc eum rapiam, ubi non seclusa aliqua acula teneatur, sed unde universum flumen erumpat; qui illi sedis et quasi domicilia omnium argumentorum commonstret et ea breviter inlustret verbisque definiat. 1.11. of all those who have engaged in the most liberal pursuits and departments of such sciences, I think I may truly say that a smaller number of eminent poets have arisen than of men distinguished in any other branch of literature; and in the whole multitude of the learned, among whom there rarely appears one of the highest excellence, there will be found, if you will but make a careful review of our own list and that of the Greeks, far fewer good orators than good poets. 2.162. “If it were my desire that a person totally illiterate should be instructed in the art of speaking, I would willingly send him to these perpetual workers at the same employment, who hammer day and night on the same anvil, and who would put his literary food into his mouth, in the smallest pieces, minced as fine as possible, as nurses put theirs into the mouths of children. But if he were one who had had a liberal education, and some degree of practice, and seemed to have some acuteness of genius, I would instantly conduct him, not where a little brook of water was confined by itself, but to the source whence a whole flood gushed forth; to an instructor who would show him the seats and abodes, as it were, of every sort of arguments, and would illustrate them briefly, and define them in proper terms.
40. Cicero, Orator, 226 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 490
41. Cicero, On The Ends of Good And Evil, 1.63, 2.40, 2.88, 3.18, 4.7 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
1.63. optime vero Epicurus, quod exiguam dixit fortunam intervenire sapienti maximasque ab eo et ab eo et om. R et ( ante gravissimas) om. V gravissimas res consilio ipsius et ratione administrari neque maiorem voluptatem ex infinito tempore aetatis percipi posse, quam ex hoc percipiatur, quod videamus esse finitum. In dialectica autem vestra nullam existimavit esse nec ad melius vivendum nec ad commodius disserendum viam. viam om. R In physicis plurimum posuit. ea scientia et verborum vis et natura orationis et consequentium repugtiumve ratio potest perspici. percipi R omnium autem rerum natura cognita levamur superstitione, liberamur mortis metu, non conturbamur ignoratione rerum, e qua ipsa horribiles existunt saepe formidines. denique etiam morati melius erimus, cum didicerimus quid natura desideret. tum vero, si stabilem scientiam rerum tenebimus, servata illa, quae quasi delapsa de caelo est ad cognitionem omnium, regula, ad quam omnia iudicia rerum omnium rerum regula R 1 dirigentur, numquam ullius oratione victi sententia desistemus. 2.40. hi non viderunt, ut ad cursum equum, ad arandum bovem, ad indagandum canem, sic hominem ad duas res, ut ait Aristoteles, ad intellegendum intellegendum, om. ad, AN et agendum, esse natum quasi mortalem deum, contraque ut tardam aliquam et languidam pecudem ad pastum et ad procreandi voluptatem hoc divinum animal ortum esse voluerunt, quo nihil mihi videtur absurdius. 2.88. haec dicuntur inconstantissime. cum enim summum bonum in voluptate ponat, negat infinito tempore aetatis voluptatem fieri maiorem quam finito atque modico. qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; negat enim summo bono afferre incrementum diem. qui autem voluptate vitam effici beatam effici voluptate beatam vitam A putabit, qui sibi is conveniet, si negabit voluptatem crescere longinquitate? igitur ne dolorem quidem. an dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? quid est igitur, cur ita semper deum appellet Epicurus beatum epicurus appellet beatum B Epicurus beatum appellet E et aeternum? dempta enim aeternitate nihilo beatior Iuppiter iupiter quam Epicurus; uterque enim summo bono fruitur, id est voluptate. At enim hic etiam dolore. At eum nihili nihili edd. nihil (nichil) facit; ait enim se, se RNV, superscr. A, om. BE si uratur, si uratur A 2 BE si iuratur A 1 si uratum R se iura- turum NV Quam hoc suave! dicturum. 3.18. artis etiam ipsas propter se adsumendas putamus, cum cum ABE tum N (t corr. ut vid., ex c), RV quia sit in iis iis Mdv. his aliquid dignum adsumptione, tum quod constent ex cognitionibus et contineant quiddam in se ratione constitutum et via. a falsa autem adsensione magis nos alienatos esse quam a ceteris rebus, quae sint sunt R contra naturam, arbitrantur. iam membrorum, id est partium corporis, alia videntur propter eorum usum a natura esse donata, ut manus, crura, pedes, ut ea, ut ea et ea BE quae sunt intus in corpore, quorum utilitas quanta sit a medicis etiam etiam a medicis R disputatur, alia autem nullam ob utilitatem quasi ad quendam ornatum, ut cauda pavoni, plumae versicolores columbis, viris mammae atque barba. 4.7. Totum genus hoc Zeno et qui ab eo sunt aut non potuerunt tueri aut noluerunt, certe reliquerunt. add. Cobet Mnemosyn. nov. ser. III p. 99 quamquam scripsit artem rhetoricam Cleanthes, Chrysippus etiam, sed sic, ut, si quis obmutescere concupierit, nihil aliud legere debeat. itaque vides, quo modo loquantur. nova verba fingunt, deserunt usitata. At quanta cotur! mundum hunc omnem oppidum esse nostrum! incendi incendi ABERN 1 incendit N 2 V igitur igitur ergo BE eos, qui audiunt, vides. quantam rem agas, quantam rem agas = quid efficere quis possit, quod (ut illi Stoicorum conatus) tantum sit, ut Circeiis qui habitet cet. agat (t ab alt. m. in ras. ) N ut Circeiis qui habitet totum hunc mundum suum municipium esse existimet? Quid? ille incendat? restinguet citius, si ardentem acceperit. Ista ipsa, ista ipsa p. 118, 29 sqq. quae tu breviter: regem, dictatorem, divitem solum esse sapientem, a te quidem apte ac rotunde; quippe; habes enim a rhetoribus; illorum vero ista ipsa quam exilia de virtutis vi! quam tantam volunt esse, ut beatum per se efficere possit. pungunt quasi pungunt enim quasi BE aculeis interrogatiunculis angustis, quibus etiam qui assentiuntur nihil commutantur animo et idem abeunt, qui venerant. res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius. 2.40.  They failed to see that just as the horse is designed by nature for running, the ox for ploughing, and the dog for hunting, so man, as Aristotle observes, is born for two purposes, thought and action: he is as it were a mortal God. The Cyrenaics held on the contrary that this godlike animal came into being, like some dull, half-witted sheep, in order to feed and to enjoy the pleasure of procreation, — a view that seems to me the climax of absurdity. < 2.88.  In this he is grossly inconsistent. He places the Chief Good in pleasure, and yet he says that no greater pleasure would result from a lifetime of endless duration than from a limited and moderate period. If a person finds the sole Good in Virtue, it is open to him to say that the happy life is consummated by the consummation of virtue; for his position is that the Chief Good is not increased by lapse of time. But if one thinks that happiness is produced by pleasure, how can he consistently deny that pleasure is increased by duration? If it is not, pain is not either. Or if pain is worse the longer it lasts, is not pleasure rendered more desirable by continuance? On what ground then does Epicurus speak of the Deity (for so he always does) as happy and everlasting? Take away his everlasting life, and Jove is no happier than Epicurus; each of them enjoys the Chief Good, that is to say, pleasure. 'Ah but,' you say, 'Epicurus is liable to pain as well.' Yes, but he thinks nothing of pain; for he tells us that if he were being burnt to death he would exclaim, 'How delightful this is!' < 3.18.  The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock's tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) < 4.7.  This whole field Zeno and his successors were either unable or unwilling to discover; at all events they left it untouched. Cleanthes it is true wrote a treatise on rhetoric, and Chrysippus wrote one too, but what are they like? why, they furnish a complete manual for anyone whose ambition is to hold his tongue; you can judge then of their style, coining new words, discarding those approved by use. 'But,' you will say, 'think how vast are the themes that they essay! for example, that this entire universe is our own town.' You see the magnitude of a Stoic's task, to convince an inhabitant of Circeii that the whole vast world is his own borough! 'If so, he must rouse his audience to enthusiasm.' What? a Stoic rouse enthusiasm? He is much more likely to extinguish any enthusiasm the student may have had to begin with. Even those brief maxims that you propounded, that the Wise Man alone is king, dictator, millionaire, — neatly rounded off no doubt as you put them: of course, for you learnt them from professors of rhetoric; — but how bald those very maxims, on the lips of the Stoics, when they talk about the potency of virtue, — virtue which they rate so highly that it can of itself, they say, confer happiness! Their meagre little syllogisms are mere pin‑pricks; they may convince the intellect, but they cannot convert the heart, and the hearer goes away no better than he came. What they say is possibly true, and certainly important; but the way in which they say it is wrong; it is far too petty. <
42. Septuagint, 4 Maccabees, 1.16, 13.16, 18.24 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •philosophy (philosophia), stoics on •philosophy, stoic Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 9; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
1.16. Wisdom, next, is the knowledge of divine and human matters and the causes of these. 13.16. Therefore let us put on the full armor of self-control, which is divine reason.
43. Philodemus of Gadara, Rhetorica, 1.357 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy (term), stoic Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 303
44. Cicero, Tusculan Disputations, 1.46-1.47, 1.53, 1.71-1.75, 1.97-1.99, 4.43, 5.35-5.36 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •language, stoic philosophy of •stoic philosophy, view of anger Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 283; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 253
1.46. nos enim ne nunc quidem oculis cernimus ea quae videmus; neque est enim enim est V 2 B ullus sensus in corpore, sed, ut non physici phisici KRH solum docent verum etiam medici, qui ista aperta et patefacta viderunt, viae quasi quaedam sunt ad oculos, ad auris, ad naris aures...nares ex -is V 1? a sede animi perforatae. itaque saepe aut cogitatione aut aliqua vi morbi impediti apertis atque integris et oculis et auribus nec videmus nec audimus, ut ut quo ss. V 2 facile intellegi possit animum et videre et audire, non eas partis quae quasi fenestrae sint animi, non... 10 sunt animi Non. 36, 12 quibus tamen sentire nihil queat mens, nisi id agat et adsit. quid, quod quid quod V ( sed quod corr. in cū 1 ) qui quod GK 1 ( corr. c ) R eadem mente res dissimillimas comprendimus, cũ ( ex cō) prendimus V ut colorem, saporem, calorem, odorem, sonum? quae numquam quinque nuntiis animus animi in animis corr. V 1 cognosceret, nisi ad eum omnia referrentur et is omnium iudex solus esset. atque ea profecto tum multo puriora et dilucidiora cernentur, cum, quo natura fert, fertur K c liber animus pervenerit. illam ... 24 vult 239, 15 nulla vero est celeritas...240, 16 excitavit 240, 26 quod tandem ... 241,17 pervenerit H 1.47. nam nunc quidem, quamquam foramina illa, quae patent ad animum animos Non. a corpore, callidissimo calidissimo K 1 RV artificio natura fabricata nam 19 natura fabricatur Non. 35, 26 est, tamen terrenis concretisque corporibus sunt intersaepta intersepta X quodam modo: cum autem nihil erit praeter animum, nulla res obiecta impediet, quo minus percipiat, quale quidque sit. Quamvis copiose haec diceremus, si res postularet, quam multa, quam varia, quanta spectacula animus in locis caelestibus esset esse R 1 habiturus. 1.53. Sed si, qualis sit animus, ipse animus nesciet, nesci aet K dic quaeso, ne esse ne esse ex non esse K c quidem se sciet, ne moveri quidem se? ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro Phaedr. 245 c, cf. Cic. rep. 6, 27. Ciceronem sequitur Lact. inst. 7, 8, 4 et Serv. Aen. 6, 727 phedro KRV explicata, a me autem posita est in sexto libro de re p.: “Quod semper movetur, aeternum et aet. X ( sed et exp. V vet K c ) aet. Somn. Macr. est; quod autem motum adfert alicui quodque ipsum agitatur aliunde, aliunde ( u(p' a)/llou ) H e corr. s Somn. pars Macr. alicunde X quando finem habet motus, vivendi finem habeat necesse est. solum igitur, quod se ipsum movet, quia numquam deseritur a se, quia a se s. u. add. V 2 numquam ne moveri quidem desinit; quin etiam ceteris quae moventur hic fons, hoc hoc o in r. R c principium est movendi. 1.71. in animi autem autem om. H cognitione dubitare non possumus, nisi plane in physicis plumbei sumus, quin nihil sit animis admixtum, nihil concretum, nihil copulatum, nihil coagmentatum, nihil duplex: quod cum ita sit, certe nec ne nec HK (c 2 aut c ) add. Mdv. ad Fin. exc. III secerni nec dividi nec discerpi nec distrahi potest, ne interire quidem igitur. est enim interitus quasi discessus et secretio ac diremptus diremptus s V rec direptus X earum partium, quae ante interitum iunctione aliqua tenebantur. non valet animus... 253,22 tenebantur H His et talibus rationibus adductus aductus GR 1 (corr. c ) V 1 (corr. 1 ) Socrates nec patronum quaesivit ad iudicium capitis nec iudicibus supplex 254,12 saep. q; in r. R al.m. ( ex que ut v. ) fuit adhibuitque liberam contumaciam a magnitudine animi ductam, non a superbia, et supremo vitae die de hoc ipso multa disseruit et paucis ante diebus, cum facile posset educi e custodia, noluit, et tum, tum ex cum V 1 paene in manu iam mortiferum illud tenens poculum, locutus ita est, ut non ad mortem trudi, verum in caelum videretur escendere. aescendere V asc. KB s 1.72. Ita Plato Phaedon 80sqq. enim censebat itaque disseruit, duas ut ante duas eras. in K esse vias duplicesque cursus animorum e corpore excedentium: nam cf. Lact. inst. 7, 10, 10 qui se humanis vitiis contaminavissent et se totos toto GV 1 ( s add. 2 ) R 1 ut v. (s add. ipse, tum lib- ex bib-) libidinibus dedissent, quibus caecati vel velut X (sed ut exp. V vet ) domesticis vitiis atque flagitiis se inquinavissent vel re publica violanda rei publicae violandae V 2 fraudes inexpiabiles concepissent, concoepissent GR concęp. K is devium quoddam iter esse, seclusum a concilio deorum; qui autem se integros castosque servavissent, quibusque fuisset minima cum corporibus contagio seseque contagiose seque V 1 ab is semper sevocavissent s evocavissent V ( exp. vet ) essentque in corporibus humanis vitam imitati deorum, is ad illos a quibus essent profecti reditum facilem patere. 1.73. Itaque Phaed. 85b commemorat, ut cygni, qui non sine causa Apollini dicati sint, si nt V( 2) sunt Serv. sed quod ab eo divinationem habere videantur, ut cycni ... 17 videantur Serv. Aen. 1,393 qua providentes quid in morte boni sit cum cantu et voluptate moriantur, sic omnibus bonis et doctis esse faciendum. faciundum K 2 (nec vero de hoc quisquam dubitare posset, possit K 2 nisi idem nobis accideret diligenter de animo cogitantibus, quod is quo his X (quod his V c ) saepe usu venit, qui cum Phaed. 99d d el. Man. ant cum aut ut v. acriter oculis deficientem solem intuerentur, ut del. Bentl. ut in vel mut. Se. Jb. d. ph. V. 24 p. 247 aspectum omnino amitterent; sic mentis acies se ipsa intuens non numquam hebescit, ob eamque causam contemplandi diligentiam amittimus. itaque dubitans circumspectans haesitans, multa adversa reverens revertens X ( sed t exp. in V) tamquam in rate in rate cf. e)pi\ sxedi/as Phaid. 85d ratis V 2 Se. imm. R in mari inmenso 1.74. nostra vehitur oratio ratio Camerar. ). sed haec haec add. V 2 et vetera sunt post vetera add. K 2 et a Graecis; Cato autem sic abiit e vita, ut causam moriendi moriundi K 2 nactum se esse gauderet. vetat enim domis ille in in om. V nobis deus iniussu hinc nos suo demigrare; cum vero causam iustam deus ipse dederit, ut tunc tum GV Socrati, nunc Catoni, saepe multis, ne ille me Dius Fidius vir sapiens laetus ex his tenebris in lucem illam excesserit, nec tamen ille ille Lb. ilia rup erit V vincla carceris ruperit—leges enim vetant—, sed tamquam a magistratu aut ab aliqua potestate legitima, sic a deo evocatus atque emissus exierit. Tota Plato Phaedon 80e enim philosophorum vita, ut ait idem, commentatio mortis est. 1.75. nam quid nam quid quid enim V 2 aliud agimus, cum a voluptate, vol. G 1 a uuol. K 1 id est id ( pro id est) V a corpore, cum a re familiari, quae est ministra et famula corporis, cum a re publica, cum a negotio omni sevocamus omni sev. (s. i. r. V c )V omni sev. ex omnis ev. R animum, quid, inquam, in quantum GR 1 V 1 tum agimus nisi animum ad se ipsum advocamus, advocamus s avoc. X (voc. K 1 a add. K c ) secum esse cogimus cogita mus G 1 maximeque a corpore abducimus? secernere autem a corpore animum, nec quicquam post animum add. V 2 : id est se ipsum nec quicquam K ( c K c ) aliud, est mori est mori Bentl. ēmori K emori GRVH ( post aliud add. quam R al.m. nisi V rec ) cf. Plato Phaed. 67d Lact. epit. 41 : deum vere colere id est, nec quicquam aliud, sapientia. discere. quare hoc commentemur, mihi crede, disiungamusque credidis iung. GR 1 (corr. 1? ) V 1 (corr. 2 ) credi disi. H credi siung K 1 nos a corporibus, id est id ( pro id est) V consuescamus mori. hoc, et dum erimus in terris, erit illi illi K caelesti vitae simile, et cum illuc ex his vinclis vinculis K 2 V 2 emissi feremur, minus tardabitur cursus animorum. Tota... 23 animorum H nam qui in compedibus corporis semper fuerunt, etiam cum soluti sunt, tardius ingrediuntur, ut i qui ferro vincti multos annos fuerunt. fuerint V 1 quo cum venerimus, tum denique vivemus. nam haec quidem vita vita s. v. add. K 1 mors est, quam lamentari possem, si liberet. nam haec... 5 liberet Aug. epist. 155,4 liberetur GKR 1 (corr. 1 ) V 1 (ur eras. ) liberet Aug. Satis tu quidem in Consolatione es lamentatus; 1.97. vadit enim enim om. s in eundem carcerem atque in eundem paucis post annis scyphum Socrates, eodem scelere iudicum quo tyrannorum Theramenes. QHPAMENHC X Apol. 40csqq. (libere reddita) quae est igitur eius oratio, qua facit eum Plato usum apud iudices iam morte multatum? magna me inquit “spes tenet, iudices, bene mihi evenire, quod mittar ad mortem. necesse est enim sit alterum de duobus, ut aut sensus omnino omnes omnis K (acst s = accusativus ss. 2 ) mors auferat aut in alium quendam locum ex his locis morte migretur. meretur K quam ob rem, sive sensus extinguitur morsque ei somno similis est, qui non numquam etiam sine visis somniorum placatissimam quietem adfert, di dii GRV boni, quid lucri est emori! aut quam multi dies reperiri repp. GR (corr. 1 ) V possunt, qui tali nocti antepotur! cui si si V 2 s om. X similis est perpetuitas omnis consequentis temporis, quis me beatior? 1.98. sin vera sunt quae dicuntur, migrationem esse mortem in eas oras, horas K 1 V 2 quas qui e vita excesserunt incolunt, id hic in id corr. K c multo iam beatius est. tene, cum ab is, qui se iudicum numero numerū V 1 haberi volunt, evaseris, ad eos venire, qui vere iudices appellentur, Minoem Rhadamanthum Aeacum Aeacum s Aiacem X Triptolemum, convenireque eos qui iuste et et s om. X ( e)ge/nonto e)n tw=|n e(autw=n bi/w| ) cum fide vixerint— haec peregrinatio mediocris vobis videri potest? ut vero conloqui cum Orpheo Musaeo Homero Hesiodo liceat, quanti tandem aestimatis? equidem saepe emori, si fieri posset, vellem, ut ea quae dico mihi liceret invisere. invisere V (ise in r. V c ) invenire rell. quanta delectatione autem adficerer, cum Palamedem, cum Aiacem, cum alios iudicio iniquo iniquorum ventos GR iniquorũ ventos K iniquo ( eras. 3—4 litt., tum circum in fine versus V c ) ventos V ( ei)/ tis a)/llos dia\ kri/din a)/dikon te/qnhken circumventos convenirem! temptarem etiam summi regis, qui maximas copias duxit ad Troiam, et Ulixi ulixis V 2 Sisyphique prudentiam, nec ob eam rem, cum haec exquirerem sicut hic faciebam, capite damnarer.—Ne vos quidem, iudices i qui me absolvistis, hi X si V 2 mortem timueritis. 1.99. nec nec c in r. V c enim cuiquam bono mali quicquam evenire potest nec vivo nec mortuo, nec umquam eius res a dis inmortalibus imm. KR neglegentur, nec mihi ipsi hoc accidit fortuito. nec vero ego is, a quibus accusatus aut a quibus condemnatus sum, habeo quod suscenseam, succenseam K 2 in mg. V c nisi quod mihi nocere se crediderunt.” et haec quidem hoc modo; nihil autem melius extremo: sed tempus est inquit iam hinc abire, habire G 1 R 1 me, ut moriar, vos, ut vitam agatis. utrum autem sit melius, dii inmortales imm. V 2 sciunt, hominem quidem scire arbitror neminem. utrum... 26 neminem libere Lact. inst. 7,2, 10 Ne ego h' supra ego V 2 haud aut X haud V 2 paulo hunc animum malim mallim G ( 2. l in r. ) K 1 RV 1 quam eorum omnium fortunas, qui de hoc iudicaverunt. etsi, quod praeter deos negat scire quemquam, id scit scit sit V 1 ipse utrum sit melius—nam dixit ante—, sed suum illud, nihil ut adfirmet, tenet ad extremum; 4.43. quorum est talis oratio: primum multis verbis iracundiam laudant, cotem fortitudinis esse dicunt, multoque et imit. Lact. inst. 6, 14 in hostem et in inprobum et in probum V (im ss. 2 ) et inprobum GK (imp.) R (imp.) civem vehementioris vehementiores V (e ex i 2 ) iratorum impetus esse, levis autem ratiunculas eorum, qui ita cogitarent: proelium rectum est hoc fieri, convenit dimicare demicare K 1 pro legibus, pro libertate, pro patria; haec nullam habent habent Peripateticorum argumentatio- nem recta oratione C. referre pergit ut mox v. 13 vim, nisi ira excanduit fortitudo. noctu eqs. ( cf. p. 447, 26 fin. 3, 62. 64 al. ) nec vero de bellatoribus solum disputant: imperia severiora nulla esse putant sine aliqua acerbitate iracundiae; oratorem denique non modo accusantem, sed ne defendentem quidem probant sine aculeis iracundiae, quae etiamsi non adsit, tamen verbis atque motu simulandam arbitrantur, ut auditoris iram oratoris incendat actio. virum denique videri negant qui irasci nesciet, nesciet W (nesciat edd. plur. ) o(/stis ou)de/pote o0rgisqh/setai, tou=ton ou)d ' a)/ndra dokei=n ei/(nai/ fasin Cf. o( sofo\s o)rgisqh/setai, amaturum esse p. 398, 5 vincetur 427, 28 al. Hor. ars 35 eamque, quam lenitatem nos dicimus, vitioso lentitudinis vitiosolitudinis K nomine nomine in mg. G 1 appellant. eamque ... 13 appellant Non. 134, 4 5.35. 'numquam enim cum eo conlocutus sum.—ain tu? an aliter an tu an aliter X sed prius an in ain corr. V 2 an tu aliter s ( ti/ de/; suggeno/menos a)\n gnoi/hs, a)/llws de\ an)to/qen on) gignw/sxeis xtl .;) cf. Att. 4,5,1. ain tu? aliter Or. id id om. G scire non potes?—nullo modo.—tu igitur ne de Persarum quidem rege rege nego V 1 magno potes dicere, beatusne sit? beatus nescit K 1 —an ego possim, cum ignorem, quam sit doctus, quam vir bonus?—quid? tu in eo sitam vitam beatam putas?—ita prorsus existimo, bonos beatos, improbos miseros.—miser ergo Archelaus?—certe, si iniustus.'
45. Septuagint, 3 Maccabees, 2.2, 2.22 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 275
2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.22. He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment.
46. Cicero, Pro Archia, 3 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
3. sed ne cui vestrum mirum esse videatur, me in quaestione legitima et in iudicio publico, cum res agatur res agitatur Schol. apud praetorem populi Romani, lectissimum rectissimum Schol. virum, et apud severissimos iudices, tanto conventu hominum ac frequentia hoc uti genere dicendi quod non modo a consuetudine iudiciorum verum etiam a forensi sermone abhorreat, quaeso a vobis ut in hac hac om. e causa mihi detis hanc veniam accommodatam huic reo, vobis, quem ad modum spero, non molestam, ut me pro summo poeta atque eruditissimo homine dicentem hoc concursu hominum litteratissimorum, hac vestra humanitate, hoc denique praetore exercente iudicium, patiamini de studiis humanitatis ac litterarum paulo loqui liberius, et in eius modi persona quae propter otium ac studium minime in iudiciis periculisque tractata est uti prope novo quodam et inusitato genere dicendi. 3. For when first Archias grew out of childhood, and out of the studies of those arts by which young boys are gradually trained and refined, he devoted himself to the study of writing. First of all at Antioch, (for he was born there, and was of high rank there,) formerly an illustrious and wealthy city, and the seat of learned men and of liberal sciences; and there it was his lot speedily to show himself superior to all in ability and credit. Afterwards, in the other parts of Asia, and over all Greece, his arrival was so talked of wherever he came, that the anxiety with which he was expected was even greater than the fame of his genius; — but the admiration which he excited when he had arrived, exceeded even the anxiety with which he was expected. [5] Italy was at that time full of Greek science and of Greek systems, and these studies were at that time cultivated in Latium with greater zeal than they now are in the same towns; and here too at Rome, on account of the tranquil state of the republic at that time, they were far from neglected. Therefore, the people of Tarentum, and Rhegium, and Neapolis, presented him with the freedom of the city and with other gifts; and all men who were capable of judging of genius thought him deserving of their acquaintance and hospitality. When, from this great celebrity of his, he had become known to us though absent, he came to Rome, in the consulship of Marius and Catulus. It was his lot to have those men as his first consuls, the one of whom could supply him with the most illustrious achievements to write about, the other could give him, not only exploits to celebrate, but his ears and judicious attention. Immediately the Luculli, though Archias was as yet but a youth, received him in their house. But it was not only to his genius and his learning, but also to his natural disposition and virtue, that it must be attributed that the house which was the first to be opened to him in his youth, is also the one in which he lives most familiarly in his old age. [6] He at that time gained the affection of Quintus Metellus, that great man who was the conqueror of Numidia, and his son Pius. He was eagerly listened to by Marcus Aemilius; he associated with Quintus Catulus, — both with the father and the sons. He was highly respected by Lucius Crassus; and as for the Luculli, and Drusus, and the Octavii, and Cato, and the whole family of the Hortensii, he was on terms of the greatest possible intimacy with all of them, and was held by them in the greatest honour. For, not only did every one cultivate his acquaintance who wished to learn or to hear anything, but even every one pretended to have such a desire.
47. Vergil, Aeneis, 1.11, 1.65, 1.92, 1.170-1.222, 1.229, 1.305, 1.544-1.558, 1.588-1.593, 2.567-2.633, 2.648-2.649, 2.778-2.779, 3.588-3.691, 4.47, 4.265-4.282, 4.305-4.308, 4.338-4.339, 4.361, 4.538-4.539, 4.548-4.549, 4.560-4.583, 4.590-4.629, 6.355-6.356, 8.5, 8.9-8.17, 8.26-8.35, 8.47-8.49, 8.51-8.54, 8.471, 8.474-8.479, 8.481, 8.484-8.488, 8.491-8.499, 8.501-8.509, 8.512-8.516, 8.519, 8.521-8.526, 8.529, 8.531-8.533, 8.535-8.539, 8.472000000000001, 8.472999999999999, 8.482000000000001, 8.482999999999999, 8.488999999999999, 8.511000000000001, 8.517000000000001, 8.517999999999999, 8.527000000000001, 8.527999999999999, 8.533999999999999, 9.342-9.343, 9.762, 9.761000000000001, 10.41-10.44, 10.411-10.413, 10.415, 10.417-10.419, 10.421-10.423, 10.425, 10.427, 10.429, 10.431-10.433, 10.435-10.436, 10.439, 10.442, 10.513, 10.515, 10.517-10.536, 10.541, 10.552, 10.823, 10.825, 10.414000000000001, 10.415999999999999, 10.424000000000001, 10.425999999999998, 10.427999999999999, 10.434000000000001, 10.437000000000001, 10.437999999999999, 10.440999999999999, 10.514000000000001, 10.515999999999998, 10.517000000000001, 10.604000000000001, 11.5, 11.18, 11.29, 11.41-11.49, 11.51-11.58, 11.81-11.82, 11.96-11.97, 11.179, 11.181, 11.225-11.295, 11.477-11.481, 11.177999999999999, 12.57-12.58, 12.107-12.112, 12.313-12.314, 12.499, 12.503-12.504, 12.569, 12.571, 12.573, 12.581-12.582, 12.791-12.842, 12.919-12.952, 12.494000000000002, 12.572000000000001, 12.947000000000001, 12.949000000000002 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoic philosophy, view of anger •stoic philosophy •stoic philosophy, and aeneid Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 238, 275; Cairns, Virgil's Augustan Epic (1989) 25, 32, 33, 54, 78, 80, 182
1.11. impulerit. Tantaene animis caelestibus irae? 1.65. Aeole, namque tibi divom pater atque hominum rex 1.92. Extemplo Aeneae solvuntur frigore membra: 1.170. Huc septem Aeneas collectis navibus omni 1.171. ex numero subit; ac magno telluris amore 1.172. egressi optata potiuntur Troes harena, 1.173. et sale tabentis artus in litore ponunt. 1.174. Ac primum silici scintillam excudit Achates, 1.175. succepitque ignem foliis, atque arida circum 1.176. nutrimenta dedit, rapuitque in fomite flammam. 1.177. Tum Cererem corruptam undis Cerealiaque arma 1.178. expediunt fessi rerum, frugesque receptas 1.179. et torrere parant flammis et frangere saxo. 1.180. Aeneas scopulum interea conscendit, et omnem 1.181. prospectum late pelago petit, Anthea si quem 1.182. iactatum vento videat Phrygiasque biremis, 1.183. aut Capyn, aut celsis in puppibus arma Caici. 1.184. Navem in conspectu nullam, tris litore cervos 1.185. prospicit errantis; hos tota armenta sequuntur 1.186. a tergo, et longum per vallis pascitur agmen. 1.187. Constitit hic, arcumque manu celerisque sagittas 1.188. corripuit, fidus quae tela gerebat Achates; 1.189. ductoresque ipsos primum, capita alta ferentis 1.190. cornibus arboreis, sternit, tum volgus, et omnem 1.191. miscet agens telis nemora inter frondea turbam; 1.192. nec prius absistit, quam septem ingentia victor 1.193. corpora fundat humi, et numerum cum navibus aequet. 1.194. Hinc portum petit, et socios partitur in omnes. 1.195. Vina bonus quae deinde cadis onerarat Acestes 1.196. litore Trinacrio dederatque abeuntibus heros, 1.197. dividit, et dictis maerentia pectora mulcet: 1.198. O socii—neque enim ignari sumus ante malorum— 1.199. O passi graviora, dabit deus his quoque finem. 1.200. Vos et Scyllaeam rabiem penitusque sotis 1.201. accestis scopulos, vos et Cyclopea saxa 1.202. experti: revocate animos, maestumque timorem 1.203. mittite: forsan et haec olim meminisse iuvabit. 1.204. Per varios casus, per tot discrimina rerum 1.205. tendimus in Latium; sedes ubi fata quietas 1.206. ostendunt; illic fas regna resurgere Troiae. 1.207. Durate, et vosmet rebus servate secundis. 1.208. Talia voce refert, curisque ingentibus aeger 1.209. spem voltu simulat, premit altum corde dolorem. 1.210. Illi se praedae accingunt, dapibusque futuris; 1.211. tergora deripiunt costis et viscera nudant; 1.212. pars in frusta secant veribusque trementia figunt; 1.213. litore aena locant alii, flammasque ministrant. 1.214. Tum victu revocant vires, fusique per herbam 1.215. implentur veteris Bacchi pinguisque ferinae. 1.216. Postquam exempta fames epulis mensaeque remotae, 1.217. amissos longo socios sermone requirunt, 1.218. spemque metumque inter dubii, seu vivere credant, 1.219. sive extrema pati nec iam exaudire vocatos. 1.220. Praecipue pius Aeneas nunc acris Oronti, 1.221. nunc Amyci casum gemit et crudelia secum 1.222. fata Lyci, fortemque Gyan, fortemque Cloanthum. 1.229. adloquitur Venus: O qui res hominumque deumque 1.305. At pius Aeneas, per noctem plurima volvens, 1.544. Rex erat Aeneas nobis, quo iustior alter, 1.545. nec pietate fuit, nec bello maior et armis. 1.546. Quem si fata virum servant, si vescitur aura 1.547. aetheria, neque adhuc crudelibus occubat umbris, 1.548. non metus; officio nec te certasse priorem 1.549. paeniteat. Sunt et Siculis regionibus urbes 1.550. arvaque, Troianoque a sanguine clarus Acestes. 1.551. Quassatam ventis liceat subducere classem, 1.552. et silvis aptare trabes et stringere remos: 1.553. si datur Italiam, sociis et rege recepto, 1.554. tendere, ut Italiam laeti Latiumque petamus; 1.555. sin absumpta salus, et te, pater optume Teucrum, 1.556. pontus habet Lybiae, nec spes iam restat Iuli, 1.557. at freta Sicaniae saltem sedesque paratas, 1.558. unde huc advecti, regemque petamus Acesten. 1.588. Restitit Aeneas claraque in luce refulsit, 1.589. os umerosque deo similis; namque ipsa decoram 1.590. caesariem nato genetrix lumenque iuventae 1.591. purpureum et laetos oculis adflarat honores: 1.592. quale manus addunt ebori decus, aut ubi flavo 1.593. argentum Pariusve lapis circumdatur auro. 2.567. 1.65. Her foe, from his pierced breast out-breathing fire, 1.92. to calm the waters or with winds upturn, 1.170. He saw the Teucrian navy scattered far 1.171. along the waters; and Aeneas' men 1.172. o'erwhelmed in mingling shock of wave and sky. 1.173. Saturnian Juno's vengeful stratagem 1.174. her brother's royal glance failed not to see; 1.175. and loud to eastward and to westward calling, 1.176. he voiced this word: “What pride of birth or power 1.177. is yours, ye winds, that, reckless of my will, 1.178. audacious thus, ye ride through earth and heaven, 1.179. and stir these mountain waves? Such rebels I— 1.180. nay, first I calm this tumult! But yourselves 1.181. by heavier chastisement shall expiate 1.182. hereafter your bold trespass. Haste away 1.183. and bear your king this word! Not unto him 1.184. dominion o'er the seas and trident dread, 1.185. but unto me, Fate gives. Let him possess 1.186. wild mountain crags, thy favored haunt and home, 1.187. O Eurus! In his barbarous mansion there, 1.188. let Aeolus look proud, and play the king 1.190. He spoke, and swiftlier than his word subdued 1.191. the swelling of the floods; dispersed afar 1.192. th' assembled clouds, and brought back light to heaven. 1.193. Cymothoe then and Triton, with huge toil, 1.194. thrust down the vessels from the sharp-edged reef; 1.195. while, with the trident, the great god's own hand 1.196. assists the task; then, from the sand-strewn shore 1.197. out-ebbing far, he calms the whole wide sea, 1.198. and glides light-wheeled along the crested foam. 1.199. As when, with not unwonted tumult, roars 1.200. in some vast city a rebellious mob, 1.201. and base-born passions in its bosom burn, 1.202. till rocks and blazing torches fill the air 1.203. (rage never lacks for arms)—if haply then 1.204. ome wise man comes, whose reverend looks attest 1.205. a life to duty given, swift silence falls; 1.206. all ears are turned attentive; and he sways 1.207. with clear and soothing speech the people's will. 1.208. So ceased the sea's uproar, when its grave Sire 1.209. looked o'er th' expanse, and, riding on in light, 1.211. Aeneas' wave-worn crew now landward made, 1.212. and took the nearest passage, whither lay 1.213. the coast of Libya . A haven there 1.214. walled in by bold sides of a rocky isle, 1.215. offers a spacious and secure retreat, 1.216. where every billow from the distant main 1.217. breaks, and in many a rippling curve retires. 1.218. Huge crags and two confronted promontories 1.219. frown heaven-high, beneath whose brows outspread 1.220. the silent, sheltered waters; on the heights 1.221. the bright and glimmering foliage seems to show 1.222. a woodland amphitheatre; and yet higher 1.305. near him, her radiant eyes all dim with tears, 1.544. unto our Tyrian town. Go steadfast on, 1.545. and to the royal threshold make thy way! 1.546. I bring thee tidings that thy comrades all 1.547. are safe at land; and all thy ships, conveyed 1.548. by favoring breezes, safe at anchor lie; 1.549. or else in vain my parents gave me skill 1.550. to read the skies. Look up at yonder swans! 1.551. A flock of twelve, whose gayly fluttering file, 1.552. erst scattered by Jove's eagle swooping down 1.553. from his ethereal haunt, now form anew 1.554. their long-drawn line, and make a landing-place, 1.555. or, hovering over, scan some chosen ground, 1.556. or soaring high, with whir of happy wings, 1.557. re-circle heaven in triumphant song: 1.558. likewise, I tell thee, thy Iost mariners 1.588. the bastioned gates; the uproar of the throng. 1.589. The Tyrians toil unwearied; some up-raise 1.590. a wall or citadel, from far below 1.591. lifting the ponderous stone; or with due care 1.592. choose where to build, and close the space around 1.593. with sacred furrow; in their gathering-place 2.567. o'erwhelms us utterly. Coroebus first 2.568. at mailed Minerva's altar prostrate lay, 2.569. pierced by Peneleus, blade; then Rhipeus fell; 2.570. we deemed him of all Trojans the most just, 2.571. most scrupulously righteous; but the gods 2.572. gave judgment otherwise. There Dymas died, 2.573. and Hypanis, by their compatriots slain; 2.574. nor thee, O Panthus, in that mortal hour, 2.575. could thy clean hands or Phoebus, priesthood save. 2.576. O ashes of my country! funeral pyre 2.577. of all my kin! bear witness that my breast 2.578. hrank not from any sword the Grecian drew, 2.579. and that my deeds the night my country died 2.580. deserved a warrior's death, had Fate ordained. 2.581. But soon our ranks were broken; at my side 2.582. tayed Iphitus and Pelias; one with age 2.583. was Iong since wearied, and the other bore 2.584. the burden of Ulysses' crippling wound. 2.585. Straightway the roar and tumult summoned us 2.586. to Priam's palace, where a battle raged 2.587. as if save this no conflict else were known, 2.588. and all Troy 's dying brave were mustered there. 2.589. There we beheld the war-god unconfined; 2.590. The Greek besiegers to the roof-tops fled; 2.591. or, with shields tortoise-back, the gates assailed. 2.592. Ladders were on the walls; and round by round, 2.593. up the huge bulwark as they fight their way, 2.594. the shielded left-hand thwarts the falling spears, 2.595. the right to every vantage closely clings. 2.596. The Trojans hurl whole towers and roof-tops down 2.597. upon the mounting foe; for well they see 2.598. that the last hour is come, and with what arms 2.599. the dying must resist. Rich gilded beams, 2.600. with many a beauteous blazon of old time, 2.601. go crashing down. Men armed with naked swords 2.603. Thus were our hearts inflamed to stand and strike 2.604. for the king's house, and to his body-guard 2.605. bring succor, and renew their vanquished powers. 2.606. A certain gate I knew, a secret way, 2.607. which gave free passage between Priam's halls, 2.608. and exit rearward; hither, in the days 2.609. before our fall, the lone Andromache 2.610. was wont with young Astyanax to pass 2.611. in quest of Priam and her husband's kin. 2.612. This way to climb the palace roof I flew, 2.613. where, desperate, the Trojans with vain skill 2.614. hurled forth repellent arms. A tower was there, 2.615. reared skyward from the roof-top, giving view 2.616. of Troy 's wide walls and full reconnaissance 2.617. of all Achaea 's fleets and tented field; 2.618. this, with strong steel, our gathered strength assailed, 2.619. and as the loosened courses offered us 2.620. great threatening fissures, we uprooted it 2.621. from its aerial throne and thrust it down. 2.622. It fell with instantaneous crash of thunder 2.623. along the Danaan host in ruin wide. 2.627. Pyrrhus triumphant stood, with glittering arms 2.631. till, fresh and strong, he sheds his annual scales 2.648. the sentry, all in arms, kept watch and ward. 2.649. Confusion, groans, and piteous turmoil 2.778. her sire and sons, her hearth and husband see, 2.779. while Phrygian captives follow in her train? 3.588. the monster waves, and ever and anon 3.589. flings them at heaven, to lash the tranquil stars. 3.590. But Scylla, prisoned in her eyeless cave, 3.591. thrusts forth her face, and pulls upon the rocks 3.592. hip after ship; the parts that first be seen 3.593. are human; a fair-breasted virgin she, 3.594. down to the womb; but all that lurks below 3.595. is a huge-membered fish, where strangely join 3.596. the flukes of dolphins and the paunch of wolves. 3.597. Better by far to round the distant goal 3.598. of the Trinacrian headlands, veering wide 3.599. from thy true course, than ever thou shouldst see 3.600. that shapeless Scylla in her vaulted cave, 3.601. where grim rocks echo her dark sea-dogs' roar. 3.602. Yea, more, if aught of prescience be bestowed 3.603. on Helenus, if trusted prophet he, 3.604. and Phoebus to his heart true voice have given, 3.605. o goddess-born, one counsel chief of all 3.606. I tell thee oft, and urge it o'er and o'er. 3.607. To Juno's godhead lift thy Ioudest prayer; 3.608. to Juno chant a fervent votive song, 3.609. and with obedient offering persuade 3.610. that potent Queen. So shalt thou, triumphing, 3.611. to Italy be sped, and leave behind 3.612. Trinacria . When wafted to that shore, 3.613. repair to Cumae 's hill, and to the Lake 3.614. Avernus with its whispering grove divine. 3.615. There shalt thou see a frenzied prophetess, 3.616. who from beneath the hollow scarped crag 3.617. ings oracles, or characters on leaves 3.618. mysterious names. Whate'er the virgin writes, 3.619. on leaves inscribing the portentous song, 3.620. he sets in order, and conceals them well 3.621. in her deep cave, where they abide unchanged 3.622. in due array. Yet not a care has she, 3.623. if with some swinging hinge a breeze sweeps in, 3.624. to catch them as they whirl: if open door 3.625. disperse them flutterlig through the hollow rock, 3.626. he will not link their shifted sense anew, 3.627. nor re-invent her fragmentary song. 3.628. oft her uswered votaries depart, 3.629. corning the Sibyl's shrine. But deem not thou 3.630. thy tarrying too Iong, whate'er thy stay. 3.631. Though thy companions chide, though winds of power 3.632. invite thy ship to sea, and well would speed 3.633. the swelling sail, yet to that Sibyl go. 3.634. Pray that her own lips may sing forth for thee 3.635. the oracles, uplifting her dread voice 3.636. in willing prophecy. Her rede shall tell 3.637. of Italy, its wars and tribes to be, 3.638. and of what way each burden and each woe 3.639. may be escaped, or borne. Her favoring aid 3.640. will grant swift, happy voyages to thy prayer. 3.641. Such counsels Heaven to my lips allows. 3.642. arise, begone! and by thy glorious deeds 3.644. So spake the prophet with benigt voice. 3.645. Then gifts he bade be brought of heavy gold 3.646. and graven ivory, which to our ships 3.647. he bade us bear; each bark was Ioaded full 3.648. with messy silver and Dodona 's pride 3.649. of brazen cauldrons; a cuirass he gave 3.650. of linked gold enwrought and triple chain; 3.651. a noble helmet, too, with flaming crest 3.652. and lofty cone, th' accoutrement erewhile 3.653. of Neoptolemus. My father too 3.654. had fit gifts from the King; whose bounty then 3.655. gave steeds and riders; and new gear was sent 3.656. to every sea-worn ship, while he supplied 3.658. Anchises bade us speedily set sail, 3.659. nor lose a wind so fair; and answering him, 3.660. Apollo's priest made reverent adieu: 3.661. “Anchises, honored by the love sublime 3.662. of Venus, self and twice in safety borne 3.663. from falling Troy, chief care of kindly Heaven, 3.664. th' Ausonian shore is thine. Sail thitherward! 3.665. For thou art pre-ordained to travel far 3.666. o'er yonder seas; far in the distance lies 3.667. that region of Ausonia, Phoebus' voice 3.668. to thee made promise of. Onward, I say, 3.669. o blest in the exceeding loyal love 3.670. of thy dear son! Why keep thee longer now? 3.671. Why should my words yon gathering winds detain?” 3.672. Likewise Andromache in mournful guise 3.673. took last farewell, bringing embroidered robes 3.674. of golden woof; a princely Phrygian cloak 3.675. he gave Ascanius, vying with the King 3.676. in gifts of honor; and threw o'er the boy 3.677. the labors of her loom, with words like these: 3.678. “Accept these gifts, sweet youth, memorials 3.679. of me and my poor handicraft, to prove 3.680. th' undying friendship of Andromache, 3.681. once Hector's wife. Take these last offerings 3.682. of those who are thy kin—O thou that art 3.683. of my Astyanax in all this world 3.684. the only image! His thy lovely eyes! 3.685. Thy hands, thy lips, are even what he bore, 3.686. and like thy own his youthful bloom would be.” 3.687. Thus I made answer, turning to depart 3.688. with rising tears: “Live on, and be ye blessed, 3.689. whose greatness is accomplished! As for me, 3.690. from change to change Fate summons, and I go; 3.691. but ye have won repose. No leagues of sea 4.47. weet babes at thine own breast, nor gifts of love? 4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers, 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong, 4.269. or mingle with her word some tidings true. 4.270. She now with changeful story filled men's ears, 4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come, 4.273. Dido, the lovely widow, Iooked his way, 4.274. deigning to wed; how all the winter long 4.275. they passed in revel and voluptuous ease, 4.276. to dalliance given o'er; naught heeding now 4.277. of crown or kingdom—shameless! lust-enslaved! 4.278. Such tidings broadcast on the lips of men 4.279. the filthy goddess spread; and soon she hied 4.280. to King Iarbas, where her hateful song 4.282. Him the god Ammon got by forced embrace 4.305. by hospitable grant! She dares disdain 4.306. our proffered nuptial vow. She has proclaimed 4.307. Aeneas partner of her bed and throne. 4.308. And now that Paris, with his eunuch crew, 4.338. the land Lavinian and Ausonia's sons. 4.339. Let him to sea! Be this our final word: 4.361. the speed of Mercury's well-poising wing; 4.538. death on the mid-sea rocks, and often call 4.539. with dying gasps on Dido's name—while I 4.548. irresolute with horror, while his soul 4.549. framed many a vain reply. Her swooning shape 4.560. ply well their task and push into the sea 4.561. the lofty ships. Now floats the shining keel, 4.562. and oars they bring all leafy from the grove, 4.563. with oak half-hewn, so hurried was the flight. 4.564. Behold them how they haste—from every gate 4.565. forth-streaming!—just as when a heap of corn 4.566. is thronged with ants, who, knowing winter nigh, 4.567. refill their granaries; the long black line 4.568. runs o'er the levels, and conveys the spoil 4.569. in narrow pathway through the grass; a part 4.570. with straining and assiduous shoulder push 4.571. the kernels huge; a part array the file, 4.572. and whip the laggards on; their busy track 4.573. warms quick and eager with unceasing toil. 4.574. O Dido, how thy suffering heart was wrung, 4.575. that spectacle to see! What sore lament 4.576. was thine, when from the towering citadel 4.577. the whole shore seemed alive, the sea itself 4.578. in turmoil with loud cries! Relentless Love, 4.579. to what mad courses may not mortal hearts 4.580. by thee be driven? Again her sorrow flies 4.581. to doleful plaint and supplication vain; 4.582. again her pride to tyrant Love bows down 4.583. lest, though resolved to die, she fail to prove 4.590. my sorrow asks thee, Anna! Since of thee, 4.591. thee only, did that traitor make a friend, 4.592. and trusted thee with what he hid so deep — 4.593. the feelings of his heart; since thou alone 4.594. hast known what way, what hour the man would yield 4.595. to soft persuasion—therefore, sister, haste, 4.596. and humbly thus implore our haughty foe: 4.597. ‘I was not with the Greeks what time they swore 4.598. at Aulis to cut off the seed of Troy ; 4.599. I sent no ships to Ilium . Pray, have I 4.600. profaned Anchises' tomb, or vexed his shade?’ 4.601. Why should his ear be deaf and obdurate 4.602. to all I say? What haste? May he not make 4.603. one last poor offering to her whose love 4.604. is only pain? O, bid him but delay 4.605. till flight be easy and the winds blow fair. 4.606. I plead no more that bygone marriage-vow 4.607. by him forsworn, nor ask that he should lose 4.608. his beauteous Latium and his realm to be. 4.609. Nothing but time I crave! to give repose 4.610. and more room to this fever, till my fate 4.611. teach a crushed heart to sorrow. I implore 4.612. this last grace. (To thy sister's grief be kind!) 4.614. Such plaints, such prayers, again and yet again, 4.615. betwixt the twain the sorrowing sister bore. 4.616. But no words move, no lamentations bring 4.617. persuasion to his soul; decrees of Fate 4.618. oppose, and some wise god obstructs the way 4.619. that finds the hero's ear. oft-times around 4.620. the aged strength of some stupendous oak 4.621. the rival blasts of wintry Alpine winds 4.622. mite with alternate wrath: Ioud is the roar, 4.623. and from its rocking top the broken boughs 4.624. are strewn along the ground; but to the crag 4.625. teadfast it ever clings; far as toward heaven 4.626. its giant crest uprears, so deep below 4.627. its roots reach down to Tartarus:—not less 4.628. the hero by unceasing wail and cry 4.629. is smitten sore, and in his mighty heart 6.355. They walked exploring the unpeopled night, 6.356. Through Pluto's vacuous realms, and regions void, 8.5. then woke each warrior soul; all Latium stirred 8.9. Mezentius, compel from far and wide 8.10. their loyal hosts, and strip the field and farm 8.11. of husbandmen. To seek auxiliar arms 8.12. they send to glorious Diomed's domain 8.13. the herald Venulus, and bid him cry: 8.14. “ Troy is to Latium come; Aeneas' fleet 8.15. has come to land. He brings his vanquished gods, 8.16. and gives himself to be our destined King. 8.17. Cities not few accept him, and his name 8.26. in troubled seas of care. This way and that 8.27. his swift thoughts flew, and scanned with like dismay 8.28. each partial peril or the general storm. 8.29. Thus the vexed waters at a fountain's brim, 8.30. mitten by sunshine or the silver sphere 8.31. of a reflected moon, send forth a beam 8.32. of flickering light that leaps from wall to wall, 8.33. or, skyward lifted in ethereal flight, 8.34. glances along some rich-wrought, vaulted dome. 8.35. Now night had fallen, and all weary things, 8.48. “Seed of the gods! who bringest to my shore 8.49. thy Trojan city wrested from her foe, 8.51. and fair Laurentum long have looked for thee. 8.52. Here truly is thy home. Turn not away. 8.53. Here the true guardians of thy hearth shall be. 8.54. Fear not the gathering war. The wrath of Heaven 8.471. to shake his aegis in the darkening storm, 8.474. are but a memory of great heroes gone: 8.475. one father Janus built, and Saturn one; 8.476. their names, Saturnia and Janiculum.” 8.477. 'Mid such good parley to the house they came 8.478. of King Evander, unadorned and plain, 8.479. whence herds of browsing cattle could be seen 8.481. in proud Carinae. As they entered there, 8.484. he made his own. Dare, O illustrious guest, 8.485. to scorn the pomp of power. Shape thy soul 8.486. to be a god's fit follower. Enter here, 8.487. and free from pride our frugal welcome share.” 8.488. So saying, 'neath his roof-tree scant and low 8.491. Now night drew near, enfolding the wide world 8.492. in shadowy wings. But Venus, sore disturbed, 8.493. vexed not unwisely her maternal breast, 8.494. fearing Laurentum's menace and wild stir 8.495. of obstinate revolt, and made her plea 8.496. to Vulcan in their nuptial bower of gold, 8.497. outbreathing in the music of her words 8.498. celestial love: “When warring Argive kings 8.499. brought ruin on Troy 's sacred citadel 8.501. I asked not thee to help that hopeless woe, 8.502. nor craved thy craft and power. For, dearest lord, 8.503. I would not tax in vain shine arduous toil, 8.504. though much to Priam's children I was bound, 8.505. and oft to see Aeneas burdened sore 8.506. I could but weep. But now by will of Jove 8.507. he has found foothold in Rutulian lands. 8.508. Therefore I come at last with lowly suit 8.509. before a godhead I adore, and pray 8.512. of Nereus' daughter or Tithonus' bride. 8.513. Behold what tribes conspire, what cities strong 8.514. behind barred gates now make the falchion keen 8.515. to ruin and blot out both me and mine!” 8.516. So spake the goddess, as her arms of snow 8.519. knew the familiar fire, and o'er his frame 8.521. wift as the glittering shaft of thunder cleaves 8.522. the darkened air and on from cloud to cloud 8.523. the rift of lightning runs. She, joyful wife; 8.524. felt what her beauty and her guile could do; 8.525. as, thralled by love unquenchable, her spouse 8.526. thus answered fair: “Why wilt thou labor so 8.529. I could have armed the Teucrians. Neither Jove 8.531. of life to Troy and Priam. If to-day 8.532. thou hast a war in hand, and if thy heart 8.533. determine so, I willingly engage 8.535. molten alloy or welded iron can, 8.536. whate'er my roaring forge and flames achieve, 8.537. I offer thee. No more in anxious prayer 8.538. distrust thy beauty's power.” So saying, he gave 8.539. embrace of mutual desire, and found 9.342. where we have hunted all day long and know 9.343. each winding of yon river.” Then uprose 9.762. the shining swords looked thickest, there he sprung. 10.41. unblest and unapproved the Trojans came 10.42. to Italy, for such rebellious crime 10.43. give them their due, nor lend them succor, thou, 10.44. with thy strong hand! But if they have obeyed 10.427. the sword drove deep, and gored the gaping side. 10.429. ripped in her dying hour, and unto thee, 10.431. escaped the fatal steel. Hard by him fell 10.432. tout Cisseus and gigantic Gyas; these 10.433. to death were hurled, while with their knotted clubs 10.435. Herculean weapons, nor their mighty hands, 10.436. or that Melampus was their sire, a peer 10.439. But while he vainly raves, the whirling spear 10.442. while following in ill-omened haste the steps 10.513. yon lands are all too small. Ha! Shall we steer 10.517. by evil stars; whom, as he tried to lift 10.518. a heavy stone, the shaft of Pallas pierced 10.519. where ribs and spine divide: backward he drew 10.520. the clinging spear; But Hisbo from above 10.521. urprised him not, though meaning it; for while 10.522. (In anger blind for friend unpitying slain) 10.523. at Pallas' face he flew:—he, standing firm, 10.524. plunged deep into that swelling breast the sword. 10.525. Then Sthenius he slew; and next Anchemolus 10.526. of Rhoetus' ancient line, who dared defile 10.527. his step-dame's bridal bed. And also ye, 10.528. fair Thymber and Larides, Daucus' twins, 10.529. fell on that Rutule field; so like were ye, 10.530. your own kin scarce discerned, and parents proud 10.531. miled at the dear deceit; but now in death 10.532. cruel unlikeness Pallas wrought; thy head 10.533. fell, hapless Thymber, by Evander's sword; 10.534. and thy right hand, Larides, shorn away, 10.535. eemed feeling for its Iord; the fingers cold 10.536. clutched, trembling, at the sword. Now all the troop 10.541. for Ilus respite and delay, for him 10.552. grim Vulcan's serried flames; from some high seat 10.825. thy stern command? If I could claim to-day 11.5. for reward to his gods, a conqueror's vow, 11.18. our largest work is done. Bid fear begone 11.29. our comrades fallen; for no honor else 11.41. under less happy omens set to guard 11.42. his darling child. Around him is a throng 11.43. of slaves, with all the Trojan multitude, 11.44. and Ilian women, who the wonted way 11.45. let sorrow's tresses loosely flow. When now 11.46. Aeneas to the lofty doors drew near, 11.47. all these from smitten bosoms raised to heaven 11.48. a mighty moaning, till the King's abode 11.49. was loud with anguish. There Aeneas viewed 11.51. the smooth young breast that bore the gaping wound 11.52. of that Ausonian spear, and weeping said: 11.53. “Did Fortune's envy, smiling though she came, 11.54. refuse me, hapless boy, that thou shouldst see 11.55. my throne established, and victorious ride 11.56. beside me to thy father's house? Not this 11.57. my parting promise to thy King and sire, 11.58. Evander, when with friendly, fond embrace 11.81. for grief so great, but due that mournful sire. 11.82. Some busy them to build of osiers fine 11.96. the sad prince o'er the youthful body threw 11.97. for parting gift; and with the other veiled 11.181. to King Evander hied, Evander's house 11.225. yon glittering spoils of victims of thy sword! 11.226. Thou, Turnus, too, wert now an effigy 11.227. in giant armor clad, if but his years 11.228. and strength full ripe had been fair match for thine! 11.229. But now my woes detain the Trojan host 11.230. from battle. I beseech ye haste away, 11.231. and bear this faithful message to your King: 11.232. ince I but linger out a life I loathe, 11.233. without my Pallas, nothing but thy sword 11.234. can bid me live. Then let thy sword repay 11.235. its debt to sire and son by Turnus slain! 11.236. Such deed alone may with thy honor fit, 11.237. and happier fortunes. But my life to me 11.238. has no joy left to pray for, save to bring 11.240. Meanwhile o'er sorrowing mortals the bright morn 11.241. had lifted her mild beam, renewing so 11.242. the burden of man's toil. Aeneas now 11.243. built funeral pyres along the winding shore, 11.244. King Tarchon at his side. Each thither brought 11.245. the bodies of his kin, observing well 11.246. all ancient ritual. The fuming fires 11.247. burned from beneath, till highest heaven was hid 11.248. in blackest, overmantling cloud. Three times 11.249. the warriors, sheathed in proud, resplendent steel, 11.250. paced round the kindling pyres; and three times 11.251. fair companies of horsemen circled slow, 11.252. with loud lamenting, round the doleful flame. 11.253. The wail of warriors and the trumpets' blare 11.254. the very welkin rend. Cast on the flames 11.255. are spoils of slaughtered Latins,—helms and blades, 11.256. bridles and chariot-wheels. Yet others bring 11.257. gifts to the dead familiar, their own shields 11.258. and unavailing spears. Around them slain 11.259. great herds of kine give tribute unto death: 11.260. wine, bristly-backed, from many a field are borne, 11.261. and slaughtered sheep bleed o'er the sacred fire. 11.262. So on the shore the wailing multitude 11.263. behold their comrades burning, and keep guard 11.264. o'er the consuming pyres, nor turn away 11.265. till cooling night re-shifts the globe of heaven, 11.267. Likewise the mournful Latins far away 11.268. have built their myriad pyres. Yet of the slain 11.269. not few in graves are laid, and borne with tears 11.270. to neighboring country-side or native town; 11.271. the rest—promiscuous mass of dead unknown— 11.272. to nameless and unhonored ashes burn; 11.273. with multitude of fires the far-spread fields 11.274. blaze forth unweariedly. But when from heaven 11.275. the third morn had dispelled the dark and cold, 11.276. the mournful bands raked forth the mingled bones 11.277. and plenteous ashes from the smouldering pyres, 11.278. then heaped with earth the one sepulchral mound. 11.279. Now from the hearth-stones of the opulent town 11.280. of old Latinus a vast wail burst forth, 11.281. for there was found the chief and bitterest share 11.282. of all the woe. For mothers in their tears, 11.283. lone brides, and stricken souls of sisters fond, 11.284. and boys left fatherless, fling curses Ioud 11.285. on Turnus' troth-plight and the direful war: 11.286. “Let him, let Turnus, with his single sword 11.287. decide the strife,”—they cry,—“and who shall claim 11.288. Lordship of Italy and power supreme.” 11.289. Fierce Drances whets their fury, urging all 11.290. that Turnus singly must the challenge hear, 11.291. and singly wage the war; but others plead 11.292. in Turnus' favor; the Queen's noble name 11.293. protects him, and his high renown in arms 11.295. Amid these tumults of the wrathful throng, 11.477. fling thy poor countrymen in danger's way, 11.478. O chief and fountain of all Latium 's pain? 11.479. War will not save us. Not a voice but sues 11.480. for peace, O Turnus! and, not less than peace, 11.481. its one inviolable pledge. Behold, 12.57. while Turnus lives? For what will be the word 12.58. of thy Rutulian kindred—yea, of all 12.107. Make me no sad farewells, as I depart 12.108. to the grim war-god's game! Can Turnus' hand 12.109. delay death's necessary coming? Go, 12.313. dejectedly drew near the place of prayer, 12.314. worn, pale, and wasted in his youthful bloom. 12.569. mantling her shape in cloud; and this she steeped 12.581. their courage 'gainst the foe. “This thing is done 12.582. not of man's knowledge, nor by sovereign skill; 12.791. dissension 'twixt the frighted citizens: 12.792. ome would give o'er the city and fling wide 12.793. its portals to the Trojan, or drag forth 12.794. the King himself to parley; others fly 12.795. to arms, and at the rampart make a stand. 12.796. 'T is thus some shepherd from a caverned crag 12.797. tirs up the nested bees with plenteous fume 12.798. of bitter smoke; they, posting to and fro, 12.799. fly desperate round the waxen citadel, 12.800. and whet their buzzing fury; through their halls 12.801. the stench and blackness rolls; within the caves 12.802. noise and confusion ring; the fatal cloud 12.804. But now a new adversity befell 12.805. the weary Latins, which with common woe 12.806. hook the whole city to its heart. The Queen, 12.807. when at her hearth she saw the close assault 12.808. of enemies, the walls beset, and fire 12.809. preading from roof to roof, but no defence 12.810. from the Rutulian arms, nor front of war 12.811. with Turnus leading,—she, poor soul, believed 12.812. her youthful champion in the conflict slain; 12.813. and, mad with sudden sorrow, shrieked aloud 12.814. against herself, the guilty chief and cause 12.815. of all this ill; and, babbling her wild woe 12.816. in endless words, she rent her purple pall, 12.817. and with her own hand from the rafter swung 12.818. a noose for her foul death. The tidings dire 12.819. among the moaning wives of Latium spread, 12.820. and young Lavinia's frantic fingers tore 12.821. her rose-red cheek and hyacinthine hair. 12.822. Then all her company of women shrieked 12.823. in anguish, and the wailing echoed far 12.824. along the royal seat; from whence the tale 12.825. of sorrow through the peopled city flew; 12.826. hearts sank; Latinus rent his robes, appalled 12.827. to see his consort's doom, his falling throne; 12.829. Meanwhile the warrior Turnus far afield 12.830. pursued a scattered few; but less his speed, 12.831. for less and less his worn steeds worked his will; 12.832. and now wind-wafted to his straining ear 12.833. a nameless horror came, a dull, wild roar, 12.834. the city's tumult and distressful cry. 12.835. “Alack,” he cried, “what stirs in yonder walls 12.836. uch anguish? Or why rings from side to side 12.837. uch wailing through the city?” Asking so, 12.838. he tightened frantic grasp upon the rein. 12.839. To him his sister, counterfeiting still 12.840. the charioteer Metiscus, while she swayed 12.841. rein, steeds, and chariot, this answer made: 12.842. “Hither, my Turnus, let our arms pursue 12.919. O sister, thou shalt look upon my shame 12.920. no longer. But first grant a madman's will!” 12.921. He spoke; and leaping from his chariot, sped 12.922. through foes and foemen's spears, not seeing now 12.923. his sister's sorrow, as in swift career 12.924. he burst from line to line. Thus headlong falls 12.925. a mountain-boulder by a whirlwind flung 12.926. from lofty peak, or loosened by much rain, 12.927. or by insidious lapse of seasons gone; 12.928. the huge, resistless crag goes plunging down 12.929. by leaps and bounds, o'erwhelming as it flies 12.930. tall forests, Bocks and herds, and mortal men: 12.931. o through the scattered legions Turnus ran 12.932. traight to the city walls, where all the ground 12.933. was drenched with blood, and every passing air 12.934. hrieked with the noise of spears. His lifted hand 12.935. made sign of silence as he loudly called: 12.936. “Refrain, Rutulians! O ye Latins all, 12.937. your spears withhold! The issue of the fray 12.938. is all my own. I only can repair 12.939. our broken truce by judgment of the sword.” 12.941. But Sire Aeneas, hearing Turnus' name, 12.942. down the steep rampart from the citadel 12.943. unlingering tried, all lesser task laid by, 12.944. with joy exultant and dread-thundering arms. 12.945. Like Athos ' crest he loomed, or soaring top 12.946. of Eryx, when the nodding oaks resound, 12.947. or sovereign Apennine that lifts in air 12.948. his forehead of triumphant snow. All eyes 12.949. of Troy, Rutulia, and Italy 12.950. were fixed his way; and all who kept a guard 12.951. on lofty rampart, or in siege below 12.952. were battering the foundations, now laid by
48. Philo of Alexandria, That The Worse Attacks The Better, 110 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
110. but when an impetuous passion in the soul becomes violent, bringing forth voluptuous itchings and ticklings arising from pleasure or from appetite, or on the other hand, stings and agitation, caused by fear or grief, it is softened by the previously prepared saving medicine; and if any evil devouring as it goes, proceeds further, like a sister of the cancrous disease, which creeps over the body, it is cut out by reason which proceeds in its operations in accordance with knowledge.
49. Diodorus Siculus, Historical Library, a b c d\n0 '4.38.4 '4.38.4 '4 38\n1 '4.38.2 '4.38.2 '4 38\n2 '4.11.1 '4.11.1 '4 11 (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) 662
50. Strabo, Geography, 12.3.29, 13.2.3, 14.1.48, 14.5.15 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 319, 485
12.3.29. Now as for Lesser Armenia, it was ruled by different persons at different times, according to the will of the Romans, and finally by Archelaus. But the Tibareni and Chaldaei, extending as far as Colchis, and Pharnacia and Trapezus are ruled by Pythodoris, a woman who is wise and qualified to preside over affairs of state. She is the daughter of Pythodorus of Tralles. She became the wife of Polemon and reigned along with him for a time, and then, when he died in the country of the Aspurgiani, as they are called, one of the barbarian tribes round Sindice, she succeeded to the rulership. She had two sons and a daughter by Polemon. Her daughter was married to Cotys the Sapaean, but he was treacherously slain, and she lived in widowhood, because she had children by him; and the eldest of these is now in power. As for the sons of Pythodoris, one of them as a private citizen is assisting his mother in the administration of her empire, whereas the other has recently been established as king of Greater Armenia. She herself married Archelaus and remained with him to the end; but she is living in widowhood now, and is in possession not only of the places above mentioned, but also of others still more charming, which I shall describe next. 13.2.3. Mitylene has produced famous men: in early times, Pittacus, one of the Seven Wise Men; and the poet Alcaeus, and his brother Antimenidas, who, according to Alcaeus, won a great struggle when fighting on the side of the Babylonians, and rescued them from their toils by killing a warrior, the royal wrestler (as he says), who was but one short of five cubits in height. And along with these flourished also Sappho, a marvellous woman; for in all the time of which we have record I do not know of the appearance of any woman who could rival Sappho, even in a slight degree, in the matter of poetry. The city was in those times ruled over by several tyrants because of the dissensions among the inhabitants; and these dissensions are the subject of the Stasiotic poems, as they are called, of Alcaeus. And also Pittacus was one of the tyrants. Now Alcaeus would rail alike at both Pittacus and the rest, Myrsilus and Melanchrus and the Cleanactidae and certain others, though even he himself was not innocent of revolutionary attempts; but even Pittacus himself used monarchy for the overthrow of the oligarchs, and then, after overthrowing them, restored to the city its independence. Diophanes the rhetorician was born much later; but Potamon, Lesbocles, Crinagoras, and Theophanes the historian in my time. Theophanes was also a statesman; and he became a friend to Pompey the Great, mostly through his very ability, and helped him to succeed in all his achievements; whence he not only adorned his native land, partly through Pompey and partly through himself, but also rendered himself the most illustrious of all the Greeks. He left a son, Marcus Pompey, whom Augustus Caesar once set up as Procurator of Asia, and who is now counted among the first of the friends of Tiberius. The Athenians were in danger of suffering an irreparable disgrace when they voted that all Mitylenaeans from youth upwards should be slain, but they changed their minds and their counter-decree reached the generals only one day before the order was to be executed. 14.1.48. Famous men born at Nysa are: Apollonius the Stoic philosopher, best of the disciples of Panaetius; and Menecrates, pupil of Aristarchus; and Aristodemus, his son, whose entire course, in his extreme old age, I in my youth took at Nysa; and Sostratus, the brother of Aristodemus, and another Aristodemus, his cousin, who trained Pompey the Great, proved themselves notable grammarians. But my teacher also taught rhetoric and had two schools, both in Rhodes and in his native land, teaching rhetoric in the morning and grammar in the evening; at Rome, however, when he was in charge of the children of Pompey the Great, he was content with the teaching of grammar. 14.5.15. Among the other philosophers from Tarsus,whom I could well note and tell their names, are Plutiades and Diogenes, who were among those philosophers that went round from city to city and conducted schools in an able manner. Diogenes also composed poems, as if by inspiration, when a subject was given him — for the most part tragic poems; and as for grammarians whose writings are extant, there are Artemidorus and Diodorus; and the best tragic poet among those enumerated in the Pleias was Dionysides. But it is Rome that is best able to tell us the number of learned men from this city; for it is full of Tarsians and Alexandrians. Such is Tarsus.
51. Philo of Alexandria, On The Preliminary Studies, 79 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
79. and, indeed, in the same manner as the encyclical branches of education contribute to the proper comprehension of philosophy, so also does philosophy aid in the acquisition of wisdom; for philosophy is an attentive study of wisdom, and wisdom is the knowledge of all divine and human things, and of the respective causes of them. Therefore, just as encyclical accomplishments are the handmaidens of philosophy, so also is philosophy the handmaiden of wisdom;
52. Livy, History, 22.51.9 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •stoic philosophy, view of anger Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 275
22.51.9. praecipue convertit omnes subtractus Numida mortuo superincubanti Romano uivus naso auribusque laceratis, cum ille manibus ad capiendum telum inutilibus in rabiemi rabiem ira versa laniando dentibus hostem expirasset.
53. Horace, Letters, 1.1.106, 1.2, 1.2.6-1.2.26, 2.1.1-2.1.3 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic •stoic philosophy •stoic philosophy, and aeneid Found in books: Cairns, Virgil's Augustan Epic (1989) 32, 89, 182; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
1.2. spectatum satis et donatum iam rude quaeris, 1.2. dum tu declamas Romae, Praeneste relegi; 1.2. Claudius Augusti privignus, scire laboro. 1.2. quid nunc te dicam facere in regione Pedana? 1.2. nec modica cenare times holus omne patella, 1.2. solaque quae possit facere et servare beatum, 1.2. Sextilem totum mendax desideror. atque 2.1.1. EPISTLE I – ON LITERATURE – TO AUGUSTUS Caesar, I would sin against the public good if I Wasted your time with tedious chatter, since you Bear the weight of such great affairs, guarding ItalyWith armies, raising its morals, reforming its laws. Romulus, Father Liber, and Pollux and Castor, Were welcomed to the gods’ temples after great deeds, But while they still cared for earth, and human kind Resolved fierce wars, allocated land, founded cities, They bemoaned the fact that the support they received Failed to reflect their hopes or merit. Hercules crushed The deadly Hydra, was fated to toil at killing fabled Monsters, but found Envy only tamed by death at last. He will dazzle with his brilliance, who eclipses talents Lesser than his own: yet be loved when it’s extinguished. We though will load you while here with timely honours, Set up altars, to swear our oaths at, in your name, Acknowledging none such has risen or will arise. Yet this nation of yours, so wise and right in this, In preferring you above Greek, or our own, leaders, Judges everything else by wholly different rules And means, despising and hating whatever it has Not itself seen vanish from earth, and fulfil its time: It so venerates ancient things that the Twelve TablesForbidding sin the Decemvirs ratified, mutual Treaties our kings made with Gabii, or tough Sabines, The Pontiffs’ books, the musty scrolls of the seers, It insists the Muses proclaimed on the Alban Mount! If, because each of the oldest works of the Greeks Is still the best, we must weigh our Roman writers On the same scales, that doesn’t require many words: Then there’d be no stone in an olive, shell on a nut: We’ve achieved fortune’s crown, we paint, make music, We wrestle, more skilfully than the oily Achaeans.
54. Philo of Alexandria, Questions On Genesis, 1.6, 3.43 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 9
55. Demetrius, Style, 292 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 263
56. Philo of Alexandria, That Every Good Person Is Free, 31 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
31. for Homer is constantly in the habit of calling kings shepherds of their People. But nature has appropriated this appellation as more peculiarly belonging to the good, since the wicked are rather tended by others than occupied in serving them; for they are led captive by strong wine, and by beauty, and by delicate eating, and sweetmeats, and by the arts of cooks and confectioners, to say nothing of the thirst of gold, and silver, and other things of a higher character. But men of the other class are not allured or led astray by any thing, but are rather inclined to admonish those whom they perceive to be caught in the toils of pleasure. VI.
57. Lucretius Carus, On The Nature of Things, 1.1-1.49, 3.322, 4.1037-4.1191 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •philosophy, stoic •stoic philosophy Found in books: Cairns, Virgil's Augustan Epic (1989) 54; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 43
1.1. Aeneadum genetrix, hominum divomque voluptas, 1.2. alma Venus, caeli subter labentia signa 1.3. quae mare navigerum, quae terras frugiferentis 1.4. concelebras, per te quoniam genus omne animantum 1.5. concipitur visitque exortum lumina solis: 1.6. te, dea, te fugiunt venti, te nubila caeli 1.7. adventumque tuum, tibi suavis daedala tellus 1.8. summittit flores, tibi rident aequora ponti 1.9. placatumque nitet diffuso lumine caelum. 1.10. nam simul ac species patefactast verna diei 1.11. et reserata viget genitabilis aura favoni, 1.12. aeriae primum volucris te, diva, tuumque 1.13. significant initum perculsae corda tua vi. 1.14. et rapidos trat amnis: ita capta lepore 1.15. inde ferae pecudes persultant pabula laeta 1.16. te sequitur cupide quo quamque inducere pergis. 1.17. denique per maria ac montis fluviosque rapacis 1.18. frondiferasque domos avium camposque virentis 1.19. omnibus incutiens blandum per pectora amorem 1.20. efficis ut cupide generatim saecla propagent. 1.21. quae quoniam rerum naturam sola gubernas 1.22. nec sine te quicquam dias in luminis oras 1.23. exoritur neque fit laetum neque amabile quicquam, 1.24. te sociam studeo scribendis versibus esse, 1.25. quos ego de rerum natura pangere conor 1.26. Memmiadae nostro, quem tu, dea, tempore in omni 1.27. omnibus ornatum voluisti excellere rebus. 1.28. quo magis aeternum da dictis, diva, leporem. 1.29. effice ut interea fera moenera militiai 1.30. per maria ac terras omnis sopita quiescant; 1.31. nam tu sola potes tranquilla pace iuvare 1.32. mortalis, quoniam belli fera moenera Mavors 1.33. armipotens regit, in gremium qui saepe tuum se 1.34. reiicit aeterno devictus vulnere amoris, 1.35. atque ita suspiciens tereti cervice reposta 1.36. pascit amore avidos inhians in te, dea, visus 1.37. eque tuo pendet resupini spiritus ore. 1.38. hunc tu, diva, tuo recubantem corpore sancto 1.39. circum fusa super, suavis ex ore loquellas 1.40. funde petens placidam Romanis, incluta, pacem; 1.41. nam neque nos agere hoc patriai tempore iniquo 1.42. possumus aequo animo nec Memmi clara propago 1.43. talibus in rebus communi desse saluti. 1.44. omnis enim per se divum natura necessest 1.45. immortali aevo summa cum pace fruatur 1.46. semota ab nostris rebus seiunctaque longe; 1.47. nam privata dolore omni, privata periclis, 1.48. ipsa suis pollens opibus, nihil indiga nostri, 1.49. nec bene promeritis capitur nec tangitur ira. 3.322. ut nihil inpediat dignam dis degere vitam. 4.1037. Sollicitatur id in nobis, quod diximus ante, 4.1038. semen, adulta aetas cum primum roborat artus. 4.1039. namque alias aliud res commovet atque lacessit; 4.1040. ex homine humanum semen ciet una hominis vis. 4.1041. quod simul atque suis eiectum sedibus exit, 4.1042. per membra atque artus decedit corpore toto, 4.1043. in loca conveniens nervorum certa cietque 4.1044. continuo partis genitalis corporis ipsas. 4.1045. inritata tument loca semine fitque voluntas 4.1046. eicere id quo se contendit dira lubido, 4.1047. incitat inritans loca turgida semine multo 4.1048. idque petit corpus, mens unde est saucia amore; 4.1049. namque omnes plerumque cadunt in vulnus et illam 4.1050. emicat in partem sanguis, unde icimur ictu, 4.1051. et si comminus est, hostem ruber occupat umor. 4.1052. sic igitur Veneris qui telis accipit ictus, 4.1053. sive puer membris muliebribus hunc iaculatur 4.1054. seu mulier toto iactans e corpore amorem, 4.1055. unde feritur, eo tendit gestitque coire 4.1056. et iacere umorem in corpus de corpore ductum; 4.1057. namque voluptatem praesagit muta cupido. 4.1058. Haec Venus est nobis; hinc autemst nomen Amoris, 4.1059. hinc illaec primum Veneris dulcedinis in cor 4.1060. stillavit gutta et successit frigida cura; 4.1061. nam si abest quod ames, praesto simulacra tamen sunt 4.1062. illius et nomen dulce obversatur ad auris. 4.1063. sed fugitare decet simulacra et pabula amoris 4.1064. absterrere sibi atque alio convertere mentem 4.1065. et iacere umorem coniectum in corpora quaeque 4.1066. nec retinere semel conversum unius amore 4.1067. et servare sibi curam certumque dolorem; 4.1068. ulcus enim vivescit et inveterascit alendo 4.1069. inque dies gliscit furor atque aerumna gravescit, 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1073. Nec Veneris fructu caret is qui vitat amorem, 4.1074. sed potius quae sunt sine poena commoda sumit; 4.1075. nam certe purast sanis magis inde voluptas 4.1076. quam miseris; etenim potiundi tempore in ipso 4.1077. fluctuat incertis erroribus ardor amantum 4.1078. nec constat quid primum oculis manibusque fruantur. 4.1079. quod petiere, premunt arte faciuntque dolorem 4.1080. corporis et dentes inlidunt saepe labellis 4.1081. osculaque adfigunt, quia non est pura voluptas 4.1082. et stimuli subsunt, qui instigant laedere id ipsum, 4.1083. quod cumque est, rabies unde illaec germina surgunt. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 4.1121. Adde quod absumunt viris pereuntque labore, 4.1122. adde quod alterius sub nutu degitur aetas, 4.1123. languent officia atque aegrotat fama vacillans. 4.1124. labitur interea res et Babylonia fiunt 4.1125. unguenta et pulchra in pedibus Sicyonia rident, 4.1126. scilicet et grandes viridi cum luce zmaragdi 4.1127. auro includuntur teriturque thalassina vestis 4.1128. adsidue et Veneris sudorem exercita potat. 4.1129. et bene parta patrum fiunt anademata, mitrae, 4.1130. inter dum in pallam atque Alidensia Ciaque vertunt. 4.1131. eximia veste et victu convivia, ludi, 4.1132. pocula crebra, unguenta, coronae, serta parantur, 4.1133. ne quiquam, quoniam medio de fonte leporum 4.1134. surgit amari aliquid, quod in ipsis floribus angat, 4.1135. aut cum conscius ipse animus se forte remordet 4.1136. desidiose agere aetatem lustrisque perire, 4.1137. aut quod in ambiguo verbum iaculata reliquit, 4.1138. quod cupido adfixum cordi vivescit ut ignis, 4.1139. aut nimium iactare oculos aliumve tueri 4.1140. quod putat in voltuque videt vestigia risus. 4.1141. Atque in amore mala haec proprio summeque secundo 4.1142. inveniuntur; in adverso vero atque inopi sunt, 4.1143. prendere quae possis oculorum lumine operto. 4.1144. innumerabilia; ut melius vigilare sit ante, 4.1145. qua docui ratione, cavereque, ne inliciaris. 4.1146. nam vitare, plagas in amoris ne iaciamur, 4.1147. non ita difficile est quam captum retibus ipsis 4.1148. exire et validos Veneris perrumpere nodos. 4.1149. et tamen implicitus quoque possis inque peditus 4.1150. effugere infestum, nisi tute tibi obvius obstes 4.1151. et praetermittas animi vitia omnia primum 4.1152. aut quae corporis sunt eius, quam praepetis ac vis. 4.1153. nam faciunt homines plerumque cupidine caeci 4.1154. et tribuunt ea quae non sunt his commoda vere. 4.1155. multimodis igitur pravas turpisque videmus 4.1156. esse in deliciis summoque in honore vigere. 4.1157. atque alios alii inrident Veneremque suadent 4.1158. ut placent, quoniam foedo adflictentur amore, 4.1159. nec sua respiciunt miseri mala maxima saepe. 4.1160. nigra melichrus est, inmunda et fetida acosmos, 4.1161. caesia Palladium, nervosa et lignea dorcas, 4.1162. parvula, pumilio, chariton mia, tota merum sal, 4.1163. magna atque inmanis cataplexis plenaque honoris. 4.1164. balba loqui non quit, traulizi, muta pudens est; 4.1165. at flagrans, odiosa, loquacula Lampadium fit. 4.1166. ischnon eromenion tum fit, cum vivere non quit 4.1167. prae macie; rhadine verost iam mortua tussi. 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho, 4.1169. simula Silena ac Saturast, labeosa philema. 4.1170. cetera de genere hoc longum est si dicere coner. 4.1171. sed tamen esto iam quantovis oris honore, 4.1172. cui Veneris membris vis omnibus exoriatur; 4.1173. nempe aliae quoque sunt; nempe hac sine viximus ante; 4.1174. nempe eadem facit et scimus facere omnia turpi 4.1175. et miseram taetris se suffit odoribus ipsa, 4.1176. quam famulae longe fugitant furtimque cachint. 4.1177. at lacrimans exclusus amator limina saepe 4.1178. floribus et sertis operit postisque superbos 4.1179. unguit amaracino et foribus miser oscula figit; 4.1180. quem si iam ammissum venientem offenderit aura 4.1181. una modo, causas abeundi quaerat honestas 4.1182. et meditata diu cadat alte sumpta querella 4.1183. stultitiaque ibi se damnet, tribuisse quod illi 4.1184. plus videat quam mortali concedere par est. 4.1185. nec Veneres nostras hoc fallit; quo magis ipsae 4.1186. omnia summo opere hos vitae poscaenia celant, 4.1187. quos retinere volunt adstrictosque esse in amore, 4.1188. ne quiquam, quoniam tu animo tamen omnia possis 4.1189. protrahere in lucem atque omnis inquirere risus 4.1190. et, si bello animost et non odiosa, vicissim 4.1191. praetermittere et humanis concedere rebus. 1.1. BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since 'tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest O'er sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength O'ermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause. 4.1037. And as said before, That seed is roused in us when once ripe age Has made our body strong... As divers causes give to divers things Impulse and irritation, so one force In human kind rouses the human seed To spurt from man. As soon as ever it issues, Forced from its first abodes, it passes down In the whole body through the limbs and frame, Meeting in certain regions of our thews, And stirs amain the genitals of man. The goaded regions swell with seed, and then Comes the delight to dart the same at what The mad desire so yearns, and body seeks That object, whence the mind by love is pierced. For well-nigh each man falleth toward his wound, And our blood spurts even toward the spot from whence The stroke wherewith we are strook, and if indeed The foe be close, the red jet reaches him. Thus, one who gets a stroke from Venus' shafts- Whether a boy with limbs effeminate Assault him, or a woman darting love From all her body- that one strains to get Even to the thing whereby he's hit, and longs To join with it and cast into its frame The fluid drawn even from within its own. For the mute craving doth presage delight. THE PASSION OF LOVE This craving 'tis that's Venus unto us: From this, engender all the lures of love, From this, O first hath into human hearts Trickled that drop of joyance which ere long Is by chill care succeeded. Since, indeed, Though she thou lovest now be far away, Yet idol-images of her are near And the sweet name is floating in thy ear. But it behooves to flee those images; And scare afar whatever feeds thy love; And turn elsewhere thy mind; and vent the sperm, Within thee gathered, into sundry bodies, Nor, with thy thoughts still busied with one love, Keep it for one delight, and so store up Care for thyself and pain inevitable. For, lo, the ulcer just by nourishing Grows to more life with deep inveteracy, And day by day the fury swells aflame, And the woe waxes heavier day by day- Unless thou dost destroy even by new blows The former wounds of love, and curest them While yet they're fresh, by wandering freely round After the freely-wandering Venus, or Canst lead elsewhere the tumults of thy mind. 4.1073. Nor doth that man who keeps away from love Yet lack the fruits of Venus; rather takes Those pleasures which are free of penalties. For the delights of Venus, verily, Are more unmixed for mortals sane-of-soul Than for those sick-at-heart with love-pining. Yea, in the very moment of possessing, Surges the heat of lovers to and fro, Restive, uncertain; and they cannot fix On what to first enjoy with eyes and hands. The parts they sought for, those they squeeze so tight, And pain the creature's body, close their teeth often against her lips, and smite with kiss Mouth into mouth,- because this same delight Is not unmixed; and underneath are stings Which goad a man to hurt the very thing, Whate'er it be, from whence arise for him Those germs of madness. But with gentle touch Venus subdues the pangs in midst of love, And the admixture of a fondling joy Doth curb the bites of passion. For they hope That by the very body whence they caught The heats of love their flames can be put out. But nature protests 'tis all quite otherwise; For this same love it is the one sole thing of which, the more we have, the fiercer burns The breast with fell desire. For food and drink Are taken within our members; and, since they Can stop up certain parts, thus, easily Desire of water is glutted and of bread. But, lo, from human face and lovely bloom Naught penetrates our frame to be enjoyed Save flimsy idol-images and vain- A sorry hope which oft the winds disperse. As when the thirsty man in slumber seeks To drink, and water ne'er is granted him Wherewith to quench the heat within his members, But after idols of the liquids strives And toils in vain, and thirsts even whilst he gulps In middle of the torrent, thus in love Venus deludes with idol-images The lovers. Nor they cannot sate their lust By merely gazing on the bodies, nor They cannot with their palms and fingers rub Aught from each tender limb, the while they stray Uncertain over all the body. Then, At last, with members intertwined, when they Enjoy the flower of their age, when now Their bodies have sweet presage of keen joys, And Venus is about to sow the fields of woman, greedily their frames they lock, And mingle the slaver of their mouths, and breathe Into each other, pressing teeth on mouths- Yet to no purpose, since they're powerless To rub off aught, or penetrate and pass With body entire into body- for oft They seem to strive and struggle thus to do; So eagerly they cling in Venus' bonds, Whilst melt away their members, overcome By violence of delight. But when at last Lust, gathered in the thews, hath spent itself, There come a brief pause in the raging heat- But then a madness just the same returns And that old fury visits them again, When once again they seek and crave to reach They know not what, all powerless to find The artifice to subjugate the bane. In such uncertain state they waste away With unseen wound. 4.1121. To which be added too, They squander powers and with the travail wane; Be added too, they spend their futile years Under another's beck and call; their duties Neglected languish and their honest name Reeleth sick, sick; and meantime their estates Are lost in Babylonian tapestries; And unguents and dainty Sicyonian shoes Laugh on her feet; and (as ye may be sure) Big emeralds of green light are set in gold; And rich sea-purple dress by constant wear Grows shabby and all soaked with Venus' sweat; And the well-earned ancestral property Becometh head-bands, coifs, and many a time The cloaks, or garments Alidensian Or of the Cean isle. And banquets, set With rarest cloth and viands, are prepared- And games of chance, and many a drinking cup, And unguents, crowns and garlands. All in vain, Since from amid the well-spring of delights Bubbles some drop of bitter to torment Among the very flowers- when haply mind Gnaws into self, now stricken with remorse For slothful years and ruin in baudels, Or else because she's left him all in doubt By launching some sly word, which still like fire Lives wildly, cleaving to his eager heart; Or else because he thinks she darts her eyes Too much about and gazes at another,- And in her face sees traces of a laugh. 4.1141. These ills are found in prospering love and true; But in crossed love and helpless there be such As through shut eyelids thou canst still take in- Uncounted ills; so that 'tis better far To watch beforehand, in the way I've shown, And guard against enticements. For to shun A fall into the hunting-snares of love Is not so hard, as to get out again, When tangled in the very nets, and burst The stoutly-knotted cords of Aphrodite. Yet even when there enmeshed with tangled feet, Still canst thou scape the danger-lest indeed Thou standest in the way of thine own good, And overlookest first all blemishes of mind and body of thy much preferred, Desirable dame. For so men do, Eyeless with passion, and assign to them Graces not theirs in fact. And thus we see Creatures in many a wise crooked and ugly The prosperous sweethearts in a high esteem; And lovers gird each other and advise To placate Venus, since their friends are smit With a base passion- miserable dupes Who seldom mark their own worst bane of all. The black-skinned girl is "tawny like the honey"; The filthy and the fetid's "negligee"; The cat-eyed she's "a little Pallas," she; The sinewy and wizened's "a gazelle"; The pudgy and the pigmy is "piquant, One of the Graces sure"; the big and bulky O she's "an Admiration, imposante"; The stuttering and tongue-tied "sweetly lisps"; The mute girl's "modest"; and the garrulous, The spiteful spit-fire, is "a sparkling wit"; And she who scarcely lives for scrawniness Becomes "a slender darling"; "delicate" Is she who's nearly dead of coughing-fit; The pursy female with protuberant breasts She is "like Ceres when the goddess gave Young Bacchus suck"; the pug-nosed lady-love "A Satyress, a feminine Silenus"; The blubber-lipped is "all one luscious kiss"- A weary while it were to tell the whole. But let her face possess what charm ye will, Let Venus' glory rise from all her limbs,- Forsooth there still are others; and forsooth We lived before without her; and forsooth She does the same things- and we know she does- All, as the ugly creature, and she scents, Yes she, her wretched self with vile perfumes; Whom even her handmaids flee and giggle at Behind her back. But he, the lover, in tears Because shut out, covers her threshold o'er often with flowers and garlands, and anoints Her haughty door-posts with the marjoram, And prints, poor fellow, kisses on the doors- Admitted at last, if haply but one whiff Got to him on approaching, he would seek Decent excuses to go out forthwith; And his lament, long pondered, then would fall Down at his heels; and there he'd damn himself For his fatuity, observing how He had assigned to that same lady more- Than it is proper to concede to mortals. And these our Venuses are 'ware of this. Wherefore the more are they at pains to hide All the-behind-the-scenes of life from those Whom they desire to keep in bonds of love- In vain, since ne'ertheless thou canst by thought Drag all the matter forth into the light And well search out the cause of all these smiles; And if of graceful mind she be and kind, Do thou, in thy turn, overlook the same, And thus allow for poor mortality.
58. Philo of Alexandria, On The Life of Abraham, 218-223, 217 (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) 442
217. Since then this panegyric, if taken literally, is applied to Abraham as a man, and since the disposition of the soul is here intimated, it will be well for us to investigate that also, after the fashion of those men who go from the letter to the spirit of any statement.
59. New Testament, Apocalypse, 1.12-1.16, 2.9-2.10, 3.9, 3.17, 4.2-4.11, 13.5, 17.17-17.18, 21.21-21.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 8
1.12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.15. καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. 2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 3.9. ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται, — ἰδοὺ ποιήσω αὐτοὺς ἵναἥξουσιν καὶ προσκυνήσουσινἐνώπιον τῶν ποδῶνσου,καὶ γνῶσιν 3.17. ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 4.3. καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, καὶἶρις κυκλόθεν τοῦ θρόνουὅμοιος ὁράσει σμαραγδίνῳ. 4.4. καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 4.5. καὶ ἐκ τοῦ θρόνουἐκπορεύονται ἀστραπαὶ καὶ φωναὶκαὶβρονταί·καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 4.9. Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, 4.10. πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦκαθημένου ἐπὶ τοῦ θρόνου,καὶ προσκυνήσουσιντῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες 4.11. 13.5. καὶ ἐδόθη αὐτῷστόμα λαλοῦν μεγάλακαὶ βλασφημίας, καὶ ἐδόθη αὐτῷ ἐξουσίαποιῆσαιμῆνας τεσσεράκοντα [καὶ] δύο. 17.17. ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ. 17.18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. 21.21. καὶ οἱ δώδεκα πυλῶνες δώδεκα μαργαρῖται, ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἦν ἐξ ἑνὸς μαργαρίτου· καὶ ἡ πλατεῖα τῆς πόλεως χρυσίον καθαρὸν ὡς ὕαλος διαυγής. 21.22. Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον. 1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.15. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. 3.17. Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.3. that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, 4.10. the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, 4.11. "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" 13.5. A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. 17.17. For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished. 17.18. The woman whom you saw is the great city, which reigns over the kings of the earth." 21.21. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.
60. New Testament, 2 Corinthians, 1.9-1.10, 2.1-2.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy of plato, stoic •paul, apostle, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 247; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
1.9. ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφʼ ἑαυτοῖς ἀλλʼ ἐπὶτῷ θεῷ τῷ ἐγείροντι τοὺς νεκρούς· 1.10. ὃς ἐκ τηλικούτου θανάτου ἐρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται, 2.1. ἔκρινα γὰρ ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν· 2.2. εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς,καὶ τίς ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; 2.3. καὶ ἔγραψα τοῦτο αὐτὸ ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφʼ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστίν. 2.4. ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. 2.5. Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς. 2.6. ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων, 2.7. ὥστε τοὐναντίον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. 2.8. διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην· 2.9. εἰς τοῦτο γὰρ καὶ ἔγραψα ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε.
61. New Testament, Acts, 4.13, 12.21-12.23, 16.37, 17.28, 22.25 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 247; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81, 257, 276; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
4.13. Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν, 12.21. τακτῇ δὲ ἡμέρᾳ [ὁ] Ἡρῴδης ἐνδυσάμενος ἐσθῆτα βασιλικὴν καθίσας ἐπὶ τοῦ βήματος ἐδημηγόρει πρὸς αὐτούς· 12.22. ὁ δὲ δῆμος ἐπεφώνει Θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου. 12.23. παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος Κυρίου ἀνθʼ ὧν οὐκ ἔδωκεν τὴν δόξαν τῷ θεῷ, καὶ γενόμενος σκωληκόβρωτος ἐξέψυξͅεν. 16.37. ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 12.22. The people shouted, "The voice of a god, and not of a man!" 12.23. Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died. 16.37. But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!" 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 22.25. When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?" 17. , Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. , Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, , explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ.", Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. , But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. , When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, , whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!", The multitude and the rulers of the city were troubled when they heard these things. , When they had taken security from Jason and the rest, they let them go. , The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. , Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. , Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. , But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. , Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. , But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. , Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. , So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. , Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. , They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? , For you bring certain strange things to our ears. We want to know therefore what these things mean.", Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. , Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. , For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. , The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, , neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. , He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, , that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. , 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' , Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. , The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, , because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.", Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this.", Thus Paul went out from among them. , But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
62. New Testament, 2 Timothy, 2.2.0, 2.14-2.17, 2.22-2.23 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
2.14. Ταῦτα ὑπο μίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ, μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.23. τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας· 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.16. But shun empty chatter, for they will proceed further in ungodliness, 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife.
63. New Testament, Matthew, 6.1, 7.7, 11.7-11.8, 27.5, 27.51-27.53 (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) 662; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 11.7. Τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 11.8. ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων. 27.5. καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.
64. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 8-9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
65. New Testament, Colossians, 1.16, 2.4, 2.6-2.8, 3.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic •philosophy of plato, stoic •paul, apostle, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 197; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 2.4. Τοῦτο λέγω ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες [ἐν αὐτῇ] ἐν εὐχαριστίᾳ. 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 2.4. Now this I say that no one may delude you with persuasiveness of speech. 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.
66. New Testament, Hebrews, 2.10, 5.13-5.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic •philosophy of plato, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
2.10. Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 5. , For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. , The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. , Because of this, he must offer sacrifices for sins for the people, as well as for himself. , Nobody takes this honor on himself, but he is called by God, just like Aaron was. , So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father.", As he says also in another place, "You are a priest forever, After the order of Melchizedek.", He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, , though he was a Son, yet learned obedience by the things which he suffered. , Having been made perfect, he became to all of those who obey him the author of eternal salvation, , named by God a high priest after the order of Melchizedek. , About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. , For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. , For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. , But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
67. New Testament, Philippians, 1.13, 2.5-2.11, 3.20-3.21, 4.5-4.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoicism, stoic philosophy •philosophy, stoic Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 122; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 20
1.13. ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν, 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. 4.5. τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς· 4.6. μηδὲν μεριμνᾶτε, ἀλλʼ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετʼ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν· 4.7. καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. 4.8. Τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε· 4.9. ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν. 1.13. so that it became evident to the whole praetorian guard, and to all the rest, that my bonds are in Christ; 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.5. Let your gentleness be known to all men. The Lord is at hand. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.7. The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
68. New Testament, Romans, 1.2-1.4, 1.19-1.23, 7.15, 7.19, 9.3-9.5, 11.25-11.36, 16.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 164, 197; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 76, 79, 81
1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. 16.27. μόνῳ σοφῷ θεῷ διὰ Ἰησοῦ Χριστοῦ [ᾧ] ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. 1.2. which he promised before through his prophets in the holy Scriptures, 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. "For who has known the mind of the Lord? Or who has been his counselor?" 11.35. "Or who has first given to him, And it will be repaid to him again?" 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
69. New Testament, John, 13.34-13.35, 14.18, 18.37, 19.3, 19.26 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoic philosophy •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662; Roukema, Jesus, Gnosis and Dogma (2010) 83
13.34. ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. 13.35. ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. 14.18. Οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς. 18.37. εἶπεν οῦν αὐτῷ ὁ Πειλᾶτος Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη [ὁ] Ἰησοῦς Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς. λέγει αὐτῷ ὁ Πειλᾶτος Τί ἐστιν ἀλήθεια; 19.3. καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον Χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα. 19.26. Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ μητρί Γύναι, ἴδε ὁ υἱός σου· 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another." 14.18. I will not leave you orphans. I will come to you. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice." 19.3. They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!"
70. New Testament, Luke, 7.24-7.25, 16.19, 22.39-22.46, 23.46 (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) 662; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
7.24. Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάνου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 7.25. ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν. 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 22.39. Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ [καὶ] οἱ μαθηταί. 22.40. γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν. 22.41. καὶ αὐτὸς ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο λέγων Πάτερ, 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 22.43. ⟦ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ τοῦ οὐρανοῦ ἐνισχύων αὐτόν. 22.44. καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.⟧ 22.45. καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς Τί καθεύδετε; 22.46. ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. 23.46. καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation." 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed, 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last.
71. Lucan, Pharsalia, 7.445-7.446, 7.454-7.455 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoic philosophy, and deity Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 229
7.445. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.446. Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight 7.454. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.455. Be won, behold me exile, your disgrace, My kinsman's scorn. From this, 'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries
72. Plutarch, How To Tell A Flatterer From A Friend, '59D (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
73. Josephus Flavius, Jewish War, 1.44, 1.209 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
1.44. ὅ γε μὴν κυβερνῶν τὸν ἐλέφαντα ἰδιώτης ἦν: κἂν εἰ συνέβη δὲ εἶναι τὸν ̓Αντίοχον, οὐδὲν πλέον ἤνυσεν ὁ τολμήσας τοῦ δοκεῖν ἐπ' ἐλπίδι μόνῃ λαμπροῦ κατορθώματος ἑλέσθαι τὸν θάνατον. 1.44. τοῦθ' ὥσπερ σκηπτὸς ἐμπεσὼν ἐτάραξεν ̔Ηρώδην, μάλιστα μὲν διὰ τὸν ἔρωτα ζηλοτύπως ἔχοντα, λογιζόμενον δὲ καὶ τὴν Κλεοπάτρας δεινότητα, δι' ἣν Λυσανίας τε ὁ βασιλεὺς ἀνῄρητο καὶ Μάλχος ὁ ̓́Αραψ: οὐ γὰρ ἀφαιρέσει γαμετῆς ἐμέτρει τὸν κίνδυνον, ἀλλὰ θανάτῳ. 1.209. λέγοντες ὡς ̓Αντιπάτρῳ καὶ τοῖς υἱοῖς αὐτοῦ παραχωρήσας τῶν πραγμάτων καθέζοιτο τοὔνομα μόνον βασιλέως ἔχων ἔρημον ἐξουσίας. καὶ μέχρι τοῦ πλανηθήσεται καθ' ἑαυτοῦ βασιλεῖς ἐπιτρέφων; οὐδὲ γὰρ εἰρωνεύεσθαι τὴν ἐπιτροπὴν αὐτοὺς ἔτι, φανεροὺς δὲ εἶναι δεσπότας παρωσαμένους ἐκεῖνον, εἴ γε μήτε ἐντολὰς δόντος μήτε ἐπιστείλαντος αὐτοῦ τοσούτους παρὰ τὸν τῶν ̓Ιουδαίων νόμον ἀνῄρηκεν ̔Ηρώδης: ὅν, εἰ μὴ βασιλεύς ἐστιν ἀλλ' ἔτι ἰδιώτης, δεῖν ἐπὶ δίκην ἥκειν ἀποδώσοντα λόγον αὐτῷ τε καὶ τοῖς πατρίοις νόμοις, οἳ κτείνειν ἀκρίτους οὐκ ἐφιᾶσιν. 1.44. Now he that governed the elephant was but a private man; and had he proved to be Antiochus, Eleazar had performed nothing more by this bold stroke than that it might appear he chose to die, when he had the bare hope of thereby doing a glorious action; 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment.
74. New Testament, Mark, 1.6, 6.48, 10.27, 14.33-14.34 (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) 662; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, 14.34. καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch."
75. New Testament, Philemon, 22, 21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 247
76. New Testament, Galatians, 4.11-4.12, 4.22, 4.30 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoicism, stoic philosophy •philosophy of plato, stoic Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 122; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 4.12. Γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοί, δέομαι ὑμῶν. 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.12. I beg you, brothers, become as I am,for I also have become as you are. You did me no wrong, 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman."
77. Quintilian, Institutes of Oratory, 2.17.41 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
78. New Testament, 1 Timothy, 2.15, 3.4-3.5, 4.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paul, apostle, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 249
2.15. σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. 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;̓ 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 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?) 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
79. New Testament, 1 Corinthians, 3.19-3.20, 4.19-4.20, 7.9, 7.17-7.24, 8.1, 8.6, 9.24-9.27, 15.39-15.40 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 38, 65, 164, 249; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 3.20. καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. 4.19. ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 4.20. οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει. 7.9. εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι. 7.17. Εἰ μὴ ἑκάστῳ ὡς μεμέρικεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 7.19. ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 7.20. ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω. 7.21. δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 7.22. ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 7.23. τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. 7.24. ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ. 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26. ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 9.27. ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. 15.39. οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 15.40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless." 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 4.20. For the Kingdom ofGod is not in word, but in power. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial.
80. Silius Italicus, Punica, 6.41-6.53 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •stoic philosophy, view of anger Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 275
6.44. the distinction of the Roman vine-staff, lay there on the top of Tyres, a Nasamonian; and both were dead. He had neither spear nor sword: Fortune had robbed him of his weapons in the hard fight; yet in the unarmed contest rage found a weapon to fight with. He had fought with savage mouth, and his teeth did the work of steel, to gratify his rage. Already the nose of Tyres was torn and the eyes marred by the cruel jaws; the ears were bitten off and the head mutilated; the forehead itself was horribly gnawed, and blood streamed from the open lips; nor was Laevinus satisfied, until the breath left those champing jaws and dark death arrested the crammed mouth. While hideous valour displayed such portentous deeds, the stricken mob of fugitives were harassed meanwhile by a different fate. Covered with wounds, they slunk away along pathless tracks in the dark forests, and traversed the deserted fields all night. They were terrified by every sound, by the breeze, and by the stirring of a bird on its light wings. Sleep or peace of mind was impossible. Panicstricken, they were driven on now by fierce Mago, and now by Hannibal prancing on with relentless spear. Serranus bore a glorious name: he was the son of Regulus, whose fame ever increases with the passage of time, and of whom it will never be forgotten, that he kept faith with the faithless Carthaginians. Serranus was in the flower of his youth; but, alas, he had begun the war against Carthage with his fiither's ill-fortune, and now, sore-wounded, he sought in sad plight to return to his unhappy mother and the home he loved.
81. Plutarch, Placita Philosophorum (874D-911C), 874e (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 8, 42
82. Suetonius, Augustus, 52 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
83. Suetonius, Tiberius, 26 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
26.  Once relieved of fear, he at first played a most unassuming part, almost humbler than that of a private citizen. of many high honours he accepted only a few of the more modest. He barely consented to allow his birthday, which came at the time of the Plebeian games in the Circus, to be recognized by the addition of a single two-horse chariot. He forbade the voting of temples, flamens, and priests in his honour, and even the setting up of statues and busts without his permission; and this he gave only with the understanding that they were not to be placed among the likenesses of the gods, but among the adornments of the temples., He would not allow an oath to be taken ratifying his acts, nor the name Tiberius to be given to the month of September, or that of Livia to October. He also declined the forename Imperator, the surname of Father of his Country, and the placing of the civic crown at his door; and he did not even use the title of Augustus in any letters except those to kings and potentates, although it was his by inheritance. He held but three consul­ships after becoming emperor — one for a few days, a second for three months, and a third, during his absence from the city, until the Ides of May.
84. Tacitus, Annals, 15.44.10 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537
85. Plutarch, How The Young Man Should Study Poetry, '14F (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
86. Apollodorus, Bibliotheca, 2.7.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο. 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oechalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Cenaeum, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis : and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oeta, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oichalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Kenaion, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis: and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oita, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus.
87. Seneca The Younger, Medea, 1012-1013, 13-14, 145-149, 15, 150-153, 16, 18, 17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 165
17. quales stetistis: coniugi letum novae
88. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 15.16-15.18 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
89. Plutarch, Moralia, 1033e, 1043b, 1043c, 1060b, 58e- (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 374
90. Plutarch, Marius, 1033e, 1043b, 1043c, 1060b (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267, 268
91. Plutarch, On Moral Virtue, '452D (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442
92. Seneca The Younger, Hercules Oetaeus, '1027, '1462, '1476, 1131, 1132, 1133, 1134, 1135, 1136, 1137, 1138, 1139, 1140, 1141, 1142, 1143, 1144, 1145, 1146, 1147, 1148, 1149, 1150, 1497, 1499, 1500, 1501, 1502, 1503, 1504, 1505, 1506, 1507, 1508, 1509, 1510, 1511, 1512, 1595, 1596, 1597, 1598, 1599, 1600, 1601, 1602, 1603, 1604, 1605, 1606, 1703, 1704, 1498 (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) 662
93. Plutarch, On Stoic Self-Contradictions, 1044F, 2 1033c-d, 25-6 1046c-e (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 9
94. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 7 1091b-c (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
95. Plutarch, Comparison of Numa With Lycurgus, 1.1-1.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
1.1. ἀλλʼ ἐπεὶ τὸν Νομᾶ καὶ Λυκούργου διεληλύθαμεν βίον, ἐκκειμένων ἀμφοῖν, εἰ καὶ χαλεπὸν ἔργον, οὐκ ἀποκνητέον συναγαγεῖν τὰς διαφοράς,αἱ μὲν γὰρ κοινότητες ἐπιφαίνονται ταῖς πράξεσιν, οἷον ἡ σωφροσύνη τῶν ἀνδρῶν, ἡ εὐσέβεια, τὸ πολιτικόν, τὸ παιδευτικόν, τὸ μίαν ἀρχὴν παρὰ τῶν θεῶν ἀμφοτέρους λαβεῖν τῆς νομοθεσίας· τῶν δὲ ἰδίᾳ ἑκατέρου καλῶν πρῶτόν ἐστι Νομᾷ μὲν ἡ παράληψις τῆς βασιλείας, Λυκούργῳ δὲ ἡ παράδοσις. 1.1. Now that we have recounted the lives of Numa and Lycurgus, and both lie clearly before us, we must attempt, even though the task be difficult, to assemble and put together their points of difference. For their points of likeness are obvious from their careers: their wise moderation, their piety, their talent for governing and educating, and their both deriving their laws from a divine source. But each also performed noble deeds peculiar to himself. To begin with, Numa accepted, but Lycurgus resigned, a kingdom. 2 One got it without asking for it, the other had it and gave it up. One was made by others their sovereign, though a private person and a stranger; the other made himself a private person, though he was a king. It was a noble thing, of course, to win a kingdom by righteousness; but it was also a noble thing to set righteousness above a kingdom. For it was virtue which rendered the one so famous as to be judged worthy of a kingdom, and virtue, too, which made the other so great as to scorn a kingdom. 1.1. Now that we have recounted the lives of Numa and Lycurgus, and both lie clearly before us, we must attempt, even though the task be difficult, to assemble and put together their points of difference. For their points of likeness are obvious from their careers: their wise moderation, their piety, their talent for governing and educating, and their both deriving their laws from a divine source. But each also performed noble deeds peculiar to himself. To begin with, Numa accepted, but Lycurgus resigned, a kingdom. 1.1.
96. Epictetus, Discourses, a b c d\n0 1.28.10 1.28.10 1 28\n1 3.16.16 3.16.16 3 16\n2 3.16.15 3.16.15 3 16\n3 3.16.14 3.16.14 3 16\n4 3.16.13 3.16.13 3 16\n5 3.16.12 3.16.12 3 16\n6 3.16.11 3.16.11 3 16\n7 3.19.1 3.19.1 3 19\n8 3.16.10 3.16.10 3 16\n9 3.16.5 3.16.5 3 16\n10 3.16.8 3.16.8 3 16\n11 3.7.1 3.7.1 3 7\n12 3.15.13 3.15.13 3 15\n13 3.16.1 3.16.1 3 16\n14 3.16.2 3.16.2 3 16\n15 3.16.3 3.16.3 3 16\n16 3.16.4 3.16.4 3 16\n17 3.16.6 3.16.6 3 16\n18 3.16.7 3.16.7 3 16\n19 3.16.9 3.16.9 3 16\n20 3.13.10 3.13.10 3 13\n21 3.13.11 3.13.11 3 13\n22 3.13.12 3.13.12 3 13\n23 3.13.13 3.13.13 3 13\n24 3.19.2 3.19.2 3 19\n25 3.19.3 3.19.3 3 19\n26 3.19.4 3.19.4 3 19\n27 3.19.5 3.19.5 3 19\n28 3.19.6 3.19.6 3 19\n29 1.29.9 1.29.9 1 29\n30 3.13.9 3.13.9 3 13\n31 3.22.35 3.22.35 3 22\n32 4.1.57 4.1.57 4 1\n33 3.2.3 3.2.3 3 2\n34 3.1.8 3.1.8 3 1\n35 2.18.11 2.18.11 2 18\n36 1.27.10 1.27.10 1 27\n37 3.21.15 3.21.15 3 21\n38 4.8.28 4.8.28 4 8\n39 1.4.26 1.4.26 1 4\n40 1.6.11 1.6.11 1 6\n41 1.6.12 1.6.12 1 6\n42 '3.22.49 '3.22.49 '3 22\n43 '1.6.32 '1.6.32 '1 6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 212
97. Anon., 2 Baruch, 14.8-14.9 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 79
98. Plutarch, On Common Conceptions Against The Stoics, 31 1075c (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 9
99. Dio Chrysostom, Orations, a b c d\n0 32.9 32.9 32 9\n1 2.12 2.12 2 12\n2 3.42 3.42 3 42\n3 4.97 4.97 4 97\n4 1.62 1.62 1 62\n5 1.50 1.50 1 50\n6 1.49 1.49 1 49\n7 1.51 1.51 1 51\n8 1.52 1.52 1 52\n9 1.53 1.53 1 53\n10 1.61 1.61 1 61\n11 1.60 1.60 1 60\n12 1.59 1.59 1 59\n13 1.58 1.58 1 58\n14 1.57 1.57 1 57\n15 1.56 1.56 1 56\n16 1.55 1.55 1 55\n17 1.54 1.54 1 54\n18 1.70 1.70 1 70\n19 1.84 1.84 1 84\n20 1.78 1.78 1 78\n21 1.77 1.77 1 77\n22 2.6 2.6 2 6\n23 1.76 1.76 1 76\n24 1.75 1.75 1 75\n25 1.74 1.74 1 74\n26 1.73 1.73 1 73\n27 4.43 4.43 4 43\n28 4.44 4.44 4 44\n29 4.45 4.45 4 45\n30 1.63 1.63 1 63\n31 1.72 1.72 1 72\n32 1.71 1.71 1 71\n33 3.41 3.41 3 41\n34 1.65 1.65 1 65\n35 1.67 1.67 1 67\n36 1.66 1.66 1 66\n37 1.69 1.69 1 69\n38 1.68 1.68 1 68\n39 1.64 1.64 1 64\n40 1.82 1.82 1 82\n41 1.81 1.81 1 81\n42 1.79 1.79 1 79\n43 1.80 1.80 1 80\n44 1.83 1.83 1 83\n45 1.8 1.8 1 8\n46 1.13 1.13 1 13\n47 1.17 1.17 1 17\n48 1.21 1.21 1 21\n49 1.23 1.23 1 23\n50 1.28 1.28 1 28\n51 13.31 13.31 13 31\n52 '32.18 '32.18 '32 18\n53 32.16 32.16 32 16\n54 32.15 32.15 32 15\n55 13.32 13.32 13 32\n56 32.18 32.18 32 18\n57 '32.10 '32.10 '32 10\n58 32.17 32.17 32 17 (1st cent. CE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 487
32.9.  And as for the Cynics, as they are called, it is true that the city contains no small number of that sect, and that, like any other thing, this too has had its crop — persons whose tenets, to be sure, comprise practically nothing spurious or ignoble, yet who must make a living — still these Cynics, posting themselves at street-corners, in alley-ways, and at temple-gates, pass round the hat and play upon the credulity of lads and sailors and crowds of that sort, stringing together rough jokes and much tittle-tattle and that low badinage that smacks of the market-place. Accordingly they achieve no good at all, but rather the worst possible harm, for they accustom thoughtless people to deride philosophers in general, just as one might accustom lads to scorn their teachers, and, when they ought to knock the insolence out of their hearers, these Cynics merely increase it. <
100. Seneca The Younger, De Beneficiis, 1.13.1-1.13.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 273
101. Seneca The Younger, De Clementia, 2.5.2-7.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
102. Seneca The Younger, De Consolatione Ad Marciam, 7.4, 17.1-17.6, 18.1-18.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoic / stoicism, philosophy Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 176
103. Seneca The Younger, Apocolocyntosis, 8-9, 7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 273
7. Then Hercules said, "You just listen to me, and stop playing the fool. You have come to the place where the mice nibble iron. Out with the truth, and look sharp, or I'll knock your quips and quiddities out of you." Then to make himself all the more awful, he strikes an attitude and proceeds in his most tragic vein: "Declare with speed what spot you claim by birth. Or with this club fall stricken to the earth! This club hath ofttimes slaughtered haughty kings! Why mumble unintelligible things? What land, what tribe produced that shaking head? Declare it! On my journey when I sped Far to the Kingdom of the triple King, And from the Main Hesperian did bring The goodly cattle to the Argive town, There I beheld a mountain looking down Upon two rivers: this the Sun espies Right opposite each day he doth arise. Hence, mighty Rhone, thy rapid torrents flow, And Arar, much in doubt which way to go, Ripples along the banks with shallow roll. Say, is this land the nurse that bred thy soul?" These lines he delivered with much spirit and a bold front. All the same, he was not quite master of his wits, and had some fear of a blow from the fool. Claudius, seeing a mighty man before him, saw things looked serious and understood that here he had not quite the same pre-eminence as at Rome, where no one was his equal: the Gallic cock was worth most on his own dunghill. So this is what he was thought to say, as far as could be made out: "I did hope, Hercules, bravest of all the gods, that you would take my part with the rest, and if I should need a voucher, I meant to name you who know me so well. Do but call it to mind, how it was I used to sit in judgment before your temple whole days together during July and August. You know what miseries I endured there, in hearing the lawyers plead day and night. If you had fallen amongst these, you may think yourself very strong, but you would have found it worse than the sewers of Augeas: I drained out more filth than you did. But since I want..." (Some pages have fallen out, in which Hercules must have been persuaded. The gods are now discussing what Hercules tells them).
104. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 1.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
105. Seneca The Younger, Dialogi, 1.1.5, 2.8.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 9
106. Seneca The Younger, Letters, 25.4, 33.4, 33.7, 33.10, 53.11-53.12, 73.13, 75.6-75.7, 89.4, 108.13, 117.13, 119.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •philosophy, stoic •philosophy (philosophia), stoics on •language, stoic philosophy of Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 242; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 442; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8, 9; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267, 268
33.4. Suppose we should desire to sort out each separate motto from the general stock; to whom shall we credit them? To Zeno, Cleanthes, Chrysippus, Panaetius, or Posidonius? We Stoics are not subjects of a despot: each of us lays claim to his own freedom. With them,[4] on the other hand, whatever Hermarchus says, or Metrodorus, is ascribed to one source. In that brotherhood, everything that any man utters is spoken under the leadership and commanding authority [5] of one alone. We cannot, I maintain, no matter how we try, pick out anything from so great a multitude of things equally good. Only the poor man counts his flock.[6] Wherever you direct your gaze, you will meet with something that might stand out from the rest, if the context in which you read it were not equally notable. 53.11. Turn to her, therefore, with all your soul, sit at her feet, cherish her; a great distance will then begin to separate you from other men. You will be far ahead of all mortals, and even the gods will not be far ahead of you. Do you ask what will be the difference between yourself and the gods? They will live longer. But, by my faith, it is the sign of a great artist to have confined a full likeness to the limits of a miniature. The wise man's life spreads out to him over as large a surface as does all eternity to a god. There is one point in which the sage has an advantage over the god; for a god is freed from terrors by the bounty of nature, the wise man by his own bounty. 53.11. Turn to her, therefore, with all your soul, sit at her feet, cherish her; a great distance will then begin to separate you from other men. You will be far ahead of all mortals, and even the gods will not be far ahead of you. Do you ask what will be the difference between yourself and the gods? They will live longer. But, by my faith, it is the sign of a great artist to have confined a full likeness to the limits of a miniature. The wise man's life spreads out to him over as large a surface as does all eternity to a god. There is one point in which the sage has an advantage over the god; for a god is freed from terrors by the bounty of nature, the wise man by his own bounty. 53.12. What a wonderful privilege, to have the weaknesses of a man and the serenity of a god! The power of philosophy to blunt the blows of chance is beyond belief. No missile can settle in her body; she is well-protected and impenetrable. She spoils the force of some missiles and wards them off with the loose folds of her gown, as if they had no power to harm; others she dashes aside, and hurls them back with such force that they recoil upon the sender. Farewell. 73.13. In what respect is Jupiter superior to our good man? His goodness lasts longer; but the wise man does not set a lower value upon himself, just because his virtues are limited by a briefer span. Or take two wise men; he who has died at a greater age is not happier than he whose virtue has been limited to fewer years: similarly, a god has no advantage over a wise man in point of happiness, even though he has such an advantage in point of years. That virtue is not greater which lasts longer. 73.13. In what respect is Jupiter superior to our good man? His goodness lasts longer; but the wise man does not set a lower value upon himself, just because his virtues are limited by a briefer span. Or take two wise men; he who has died at a greater age is not happier than he whose virtue has been limited to fewer years: similarly, a god has no advantage over a wise man in point of happiness,[8] even though he has such an advantage in point of years. That virtue is not greater which lasts longer. 73.13. Gone is courage, which should be continually testing itself; gone is greatness of soul, which cannot stand out clearly unless it has learned to scorn as trivial everything that the crowd covets as supremely important; and gone is kindness and the repaying of kindness, if we fear toil, if we have acknowledged anything to be more precious than loyalty, if our eyes are fixed upon anything except the best. 75.6. A sick man does not call in a physician who is eloquent; but if it so happens that the physician who can cure him likewise discourses elegantly about the treatment which is to be followed, the patient will take it in good part. For all that, he will not find any reason to congratulate himself on having discovered a physician who is eloquent. For the case is no different from that of a skilled pilot who is also handsome. 75.6. A sick man does not call in a physician who is eloquent; but if it so happens that the physician who can cure him likewise discourses elegantly about the treatment which is to be followed, the patient will take it in good part. For all that, he will not find any reason to congratulate himself on having discovered a physician who is eloquent. For the case is no different from that of a skilled pilot who is also handsome. 75.7. Why do you tickle my ears? Why do you entertain me? There is other business at hand; I am to be cauterized, operated upon, or put on a diet. That is why you were summoned to treat me! You are required to cure a disease that is chronic and serious, – one which affects the general weal. You have as serious a business on hand as a physician has during a plague. Are you concerned about words? Rejoice this instant if you can cope with things. When shall you learn all that there is to learn? When shall you so plant in your mind that which you have learned, that it cannot escape? When shall you put it all into practice? For it is not sufficient merely to commit these things to memory, like other matters; they must be practically tested. He is not happy who only knows them, but he who does them. 75.7. Why do you tickle my ears? Why do you entertain me? There is other business at hand; I am to be cauterized, operated upon, or put on a diet. That is why you were summoned to treat me! You are required to cure a disease that is chronic and serious, – one which affects the general weal. You have as serious a business on hand as a physician has during a plague. Are you concerned about words? Rejoice this instant if you can cope with things. When shall you learn all that there is to learn? When shall you so plant in your mind that which you have learned, that it cannot escape? When shall you put it all into practice? For it is not sufficient merely to commit these things to memory, like other matters; they must be practically tested. He is not happy who only knows them, but he who does them. 108.13. At any rate, when I used to hear Attalus denouncing sin, error, and the evils of life, I often felt sorry for mankind and regarded Attalus as a noble and majestic being, – above our mortal heights. He called himself a king,[10] but I thought him more than a king, because he was entitled to pass judgment on kings. 117.13. There are, it is said, "certain natural classes of bodies; we say: 'This is a man,' 'this is a horse.' Then there attend on the bodily natures certain movements of the mind which declare something about the body. And these have a certain essential quality which is sundered from body; for example: 'I see Cato walking.' The senses indicate this, and the mind believes it. What I see, is body, and upon this I concentrate my eyes and my mind. Again, I say: 'Cato walks.' What I say," they continue, "is not body; it is a certain declarative fact concerning body – called variously an 'utterance,' a 'declaration,' a 'statement.' Thus, when we say 'wisdom,' we mean something pertaining to body; when we say 'he is wise,' we are speaking concerning body. And it makes considerable difference whether you mention the person directly, or speak concerning the person."
107. Seneca The Younger, Hercules Furens, 1266-1278, 1265 (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) 662
108. Seneca The Younger, On Anger, 1.1.1-1.1.2, 1.7.1, 1.8.1, 1.9.2-1.9.4, 1.12, 1.12.1-1.12.5, 1.16.7, 1.17.1, 2.2.1, 2.3.1, 2.29.1, 3.3.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •stoic philosophy, view of anger •stoic philosophy Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 130, 222, 284, 285
109. Arrian, Epicteti Dissertationes, 4.7.6 (1st cent. CE - missingth cent. CE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537
110. Lucian, The Sky-Man, 16, 34, 19 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
111. Lucian, Essays In Portraiture, 2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
112. Lucian, The Ship, Or The Wishes, 40, 42, 44, 41 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
41. uneasy days, ever scheming, fearing, toiling! — Timolaus, the wish is with you. We shall expect better things from your judgement and experience. TIMOL: See if you can find anything questionable or reprehensible in what I propose. As to treasure-heaps and bushels of coin, I will have none of them; nor monarchy, with the wars and terrors it involves. You rightly censured such things, precarious as they are, exposed to endless machinations, and bringing 41. And it is for this that you are to live uneasy days, ever scheming, fearing, toiling!–Timolaus, the wish is with you. We shall expect better things from your judgement and experience.Ti. See if you can find anything questionable or reprehensible in what I propose. As to treasure heaps and bushels of coin, I will have none of them; nor monarchy, with the wars and terrors it involves. You rightly censured such things, precarious as they are, exposed to endless machinations, and bringing with them more vexation than pleasure.
113. Lucian, Nigrinus, 13, 18, 38, 2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 280
2. Fr. Extraordinary! But I am not quite clear of your meaning yet.Luc. Why, I went off to Rome to see an oculist — my eyes had been getting worse —Fr. Yes, I know about that. I have been hoping that you would light on a good man.Luc. Well, I got up early one morning with the intention of paying a long deferred visit to Nigrinus, the Platonic philosopher. On reaching his house, I knocked, and was duly announced and admitted to his presence. I found him with a book in his hand, surrounded by various statues of the ancient philosophers. Before him lay a tablet, with geometrical figures described on it, and a globe of reeds, designed apparently to represent the universe.
114. Lucian, The Lover of Lies, 27, 40, 9 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
115. Sextus, Against The Mathematicians, 8.7, 8.275-8.276, 8.284-8.285, 9.12, 9.20-9.21, 9.26-9.27 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •language, stoic philosophy of •philosophy, stoic Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 241, 245, 251; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 36, 37, 39
116. Lucian, The Dead Come To Life Or The Fisherman, 46 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 273
46. TRUTH: I think we had better give Parrhesiades this commission; he has been shown an honest man, our friend and your true admirer, Philosophy. Let him take Exposure with him and have interviews with all who profess philosophy; any genuine scion that he finds let him crown with olive and entertain in the Banqueting Hall; and for the rascals ' ah, how many!' who are only costume philosophers, let him pull their cloaks off them, clip their beards short with a pair of common goatshears, and mark their foreheads or brand them between the eyebrows; the design on the branding iron to be a fox or an ape. PHILOS: Well planned, Truth. And, Parrhesiades, here is a test for you; you know how young eagles are supposed to be tested by the sun; well, our candidates have not got to satisfy us that they can look at light, of course; but put gold, fame, and pleasure before their eyes; when you see one remain unconscious and unattracted, there is your man for the olive; but when one looks hard that way, with a motion of his hand in the direction of the gold, first off with his beard, and then off with him to the brander.
117. Lucian, Conversation With Cronus, 27 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
118. Lucian, The Carousal, Or The Lapiths, 19 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 280
19. Most of them took these in good part; but when it came to Alcidamas's turn, and he called him a Maltese poodle. Alcidamas, who had shown signs of jealousy for some time and did not at all like the way he was holding everyone's attention, lost his temper. He threw off his cloak and challenged the fellow to a bout of pancratium; otherwise he would let him feel his stick. So poor Satyrion, as the jester was called, had to accept the challenge and stand up. A charming spectacle–the philosopher sparring and exchanging blows with a buffoon! Some of us were scandalized and some amused, till Alcidamas found he had his bellyful, being no match for the tough little fellow. They gave us a good laugh.
119. Lucian, A True Story, 2.31 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
120. Lucian, Philosophies For Sale, 10, 23, 27, 7, 20 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267
20. ZEUS: Call the next lot. Stoicism; the creed of the sorrowful countece, the close-cropped creed. HERM: Ah yes, several customers, I fancy, are on the look-out for him. Virtue incarnate! The very quintessence of creeds! Who is for universal monopoly? SEVENTH D: How are we to understand that? HERM: Why, here is monopoly of wisdom, monopoly of beauty, monopoly of courage, monopoly of justice. Sole king, sole orator, sole legislator, sole millionaire. SEVENTH D: And I suppose sole cook, sole tanner, sole carpenter, and all that? HERM: Presumably. SEVENTH D: Regard me as your purchaser, good fellow, and
121. Marcus Aurelius Emperor of Rome, Meditations, 1.7, 9.29, 11.3 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267, 268
122. Lucian, Hermotimus, Or Sects, 11-18, 2, 20, 22, 25-29, 47, 5, 52-53, 56, 6, 68-69, 7, 70-71, 73, 8, 81, 85-86, 9, 34 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 263, 275
123. Lucian, The Mistaken Critic, 24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
124. Lucian, Hercules, 4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
4. For a long time I stood staring at this in amazement: I knew not what to make of it, and was beginning to feel somewhat nettled, when I was addressed in admirable Greek by a Gaul who stood at my side, and who besides possessing a scholarly acquaintance with the Gallic mythology, proved to be not unfamiliar with our own. ‘Sir,’ he said, ‘I see this picture puzzles you: let me solve the riddle. We Gauls connect eloquence not with Hermes, as you do, but with the mightier Heracles. Nor need it surprise you to see him represented as an old man. It is the prerogative of eloquence, that it reaches perfection in old age; at least if we may believe your poets, who tell us thatYouth is the sport of every random gust,whereas old ageHath that to say that passes youthful wit.Thus we find that from Nestor’s lips honey is distilled; and that the words of the Trojan counsellors are compared to the lily, which, if I have not forgotten my Greek, is the name of a flower.
125. Philostratus The Athenian, Lives of The Sophists, 562 (2nd cent. CE - missingth cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 266
126. Lucian, The Runaways, 16, 21 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
21. When men see these things, they spit in the face of philosophy; they think that all philosophers are the same, and blame me their teacher. It is long since I have won over any to my side. I toil like Penelope at the loom, and one moment undoes all that I have done. Ignorance and Wickedness watch my unavailing labours, and smile. ZEUS: Really, Philosophy has been shamefully treated. 21. When men see these things, they spit in the face of philosophy; they think that all philosophers are the same, and blame me their teacher. It is long since I have won over any to my side. I toil like Penelope at the loom, and one moment undoes all that I have done. Ignorance and Wickedness watch my unavailing labours, and smile.
127. Alexander of Aphrodisias, Problems, 1.120 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
128. Clement of Alexandria, Miscellanies, 1.10.46, 1.10.48, 1.10.47, 1.1.11, 1.10.49, 1.11.50, 5.5.27, 5.7.43, 1.1.11.1, 1.1.11.2, 1.11.52, 6.8, 5.4.24, 5.5.28, 5.5.29, 5.5.30, 5.5.31, 5.7.42, 5.7.41, 2.21 (129) (SVF 3 Diogenes 46; Antipater 58; Posidonius F 186 Edelstein and Kidd), 5.140.6 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 334
129. Cassius Dio, Roman History, 71.1.2, 71.32.3, 71.36.1-71.36.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 263, 266
130. Athenagoras, Apology Or Embassy For The Christians, 2.3 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy (term), stoic Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 303
131. Galen, On The Doctrines of Hippocrates And Plato, 2.5.9-2.5.13, 4.3.4, 4.3.8, 4.5.26-4.5.44, 4.7.6-4.7.11, 4.7.19, 4.7.23-4.7.24, 4.7.28, 4.7.32-4.7.33, 4.7.35-4.7.37, 5.4.3, 5.5.3-5.5.14, 5.5.21, 5.5.29-5.5.38, 5.6.2, 5.6.9-5.6.12, 5.6.14, 5.6.17-5.6.18, 5.6.21-5.6.22, 5.6.28 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •language, stoic philosophy of •posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character •posidonius, stoic, emotions central to moral philosophy and education Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 239; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 95, 98, 257
132. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 73.3, 73.6, 73.7, 73.8, 73.9, 73.10, 73.11, 73.12, 74.21-75.1, 74.21-77.1, 75.1, 76.1-77.1, 77.17-79.2, 78.2, 78.3, 78.4, 78.5, 78.6, 78.7, 78.8, 78.9, 78.10, 78.11, 78.12, 78.13, 78.14, 78.15, 78.16, 78.17, 78.18, 78.19 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 257
133. Gellius, Attic Nights, 13.17.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
134. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 164, 165, 175, 176
135. Aelius Aristides, The Isthmian Oration: Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 164, 165, 175, 176
136. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 164, 165, 175, 176
137. Lucian, The Dream, Or The Cock, 2, 24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
138. Tertullian, Apology, 2.8 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537
2.8. Si damnas, cur non et inquiris? si non inquiris, cur non et absolvis? Latronibus vestigandis per universas provincias militaris statio sortitur. In reos maiestatis et publicos hostes omnis homo miles est; ad socios, ad conscios usque inquisitio extenditur.
139. Lucian, On Mourning, 2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
2. The vulgar (as philosophers call the generality of mankind), implicitly taking as their text book the fictions of Homer and Hesiod and other poets, assume the existence of a deep subterranean hole called Hades; spacious, murky, and sunless, but by some mysterious means sufficiently lighted to render all its details visible. Its king is a brother of Zeus, one Pluto; whose name — so an able philologer assures me — contains a complimentary allusion to his ghostly wealth. As to the nature of his government, and the condition of his subjects, the authority allotted to him extends over all the dead, who, from the moment that they come under his control, are kept in unbreakable fetters; Shades are on no account permitted to return to Earth; to this rule there have been only two or three exceptions since the beginning of the world, and these were made for very urgent reasons.
140. Lucian, Disowned, 23, 26, 13 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
141. Lucian, The Ignorant Book-Collector, 20, 22-23, 21 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274, 275
142. Lucian, Apology, 13, 12 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
143. Lucian, The Double Indictment, 10, 12, 8, 32 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 263
144. Lucian, The Downward Journey, Or The Tyrant, 26, 13 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
145. Lucian, Salaried Posts In Great Houses, 34 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 280
146. Lucian, The Passing of Peregrinus, 13, 26, 18 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257, 263
18. with a birch rod; administered the same; and mystified the public with a number of still more extravagant follies. Thus prepared, he took ship to Italy, and was scarcely on dry land again when he began abusing everybody, especially the Emperor, on whose indulgence and good nature he knew that he could safely rely. The Emperor, as you may suppose, was not greatly concerned at his invectives; and it was his theory that no one in the garb of philosophy should be called to account for his words, least of all a specialist in scandal. Proteus's reputation throve upon neglect. The crack-brained philosopher became the cynosure of unsophisticated eyes; and he grew at last to be so unbearable that the city prefect judiciously expelled him: "we do not require philosophers of your school," he explained. Even this made for his notoriety: he was in every one's mouth as the philosopher who was banished for being too outspoken, and saying what he thought. He took rank with Musonius, Dion, Epictetus, and others who have been in the same predicament. 18. with a birch rod; administered the same; and mystified the public with a number of still more extravagant follies. Thus prepared, he took ship to Italy, and was scarcely on dry land again when he began abusing everybody, especially the Emperor, on whose indulgence and good nature he knew that he could safely rely. The Emperor, as you may suppose, was not greatly concerned at his invectives; and it was his theory that no one in the garb of philosophy should be called to account for his words, least of all a specialist in scandal. Proteus's reputation throve upon neglect. The crack brained philosopher became the cynosure of unsophisticated eyes; and he grew at last to be so unbearable that the city prefect judiciously expelled him: “we do not require philosophers of your school,” he explained. Even this made for his notoriety: he was in everyone's mouth as the philosopher who was banished for being too outspoken, and saying what he thought. He took rank with Musonius, Dion, Epictetus, and others who have been in the same predicament.
147. Lucian, The Dance, 8 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 257
148. Lucian, Dialogues of The Gods, 4.1, 9.3 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 274
149. Lucian, Dialogues of The Dead, 3.2, 7.2, 10.1, 12.1, 12.5, 20.13, 25.2-25.3 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272, 275, 280
150. Lucian, The Dipsads, 4-5, 9, 6 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 280
151. Justin, Second Apology, a b c d\n0 '13.4 '13.4 '13 4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 768
152. Eusebius of Caesarea, Ecclesiastical History, 4.9, 5.10, 5.10.1, 5.10.3, 5.11.2-5.11.5, 6.14.9 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •stoics/stoic philosophy •philosophy of plato, stoic •philosophy (term), stoic Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 537; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 303; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 106, 108
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. 5.10. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics.,They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word.,Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time.,After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing. 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.11.2. In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says: 5.11.3. This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men. 5.11.4. of these the one — the Ionian — was in Greece, the other in Magna Graecia; the one of them was from Coele Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, — in ability truly he was first — having hunted him out in his concealment in Egypt, I found rest. 5.11.5. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God's will even to us to deposit those ancestral and apostolic seeds. 6.14.9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother.
153. Diogenes Laertius, Lives of The Philosophers, 7.5-7.6, 7.41-7.83, 7.122, 7.127-7.128, 7.134-7.136 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •language, stoic philosophy of •philosophy, stoic •philosophy (philosophia), stoics on •zeus, in stoic philosophy Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 237, 238, 239, 241, 242, 246, 247, 249; Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 13; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
7.5. A different version of the story is that he was staying at Athens when he heard his ship was wrecked and said, It is well done of thee, Fortune, thus to drive me to philosophy. But some say that he disposed of his cargo in Athens, before he turned his attention to philosophy.He used then to discourse, pacing up and down in the Stoa Poikile, which is also called the stoa or Portico of Pisianax, but which received its name from the painting of Polygnotus; his object being to keep the spot clear of a concourse of idlers. It was the spot where in the time of the Thirty 1400 Athenian citizens had been put to death. Hither, then, people came henceforth to hear Zeno, and this is why they were known as men of the Stoa, or Stoics; and the same name was given to his followers, who had formerly been known as Zenonians. So it is stated by Epicurus in his letters. According to Eratosthenes in his eighth book On the Old Comedy, the name of Stoic had formerly been applied to the poets who passed their time there, and they had made the name of Stoic still more famous. 7.6. The people of Athens held Zeno in high honour, as is proved by their depositing with him the keys of the city walls, and their honouring him with a golden crown and a bronze statue. This last mark of respect was also shown to him by citizens of his native town, who deemed his statue an ornament to their city, and the men of Citium living in Sidon were also proud to claim him for their own. Antigonus (Gonatas) also favoured him, and whenever he came to Athens would hear him lecture and often invited him to come to his court. This offer he declined but dispatched thither one of his friends, Persaeus, the son of Demetrius and a native of Citium, who flourished in the 130th Olympiad, at which time Zeno was already an old man. According to Apollonius of Tyre in his work upon Zeno, the letter of Antigonus was couched in the following terms: 7.41. Diogenes of Ptolemas, it is true, begins with Ethics; but Apollodorus puts Ethics second, while Panaetius and Posidonius begin with Physics, as stated by Phanias, the pupil of Posidonius, in the first book of his Lectures of Posidonius. Cleanthes makes not three, but six parts, Dialectic, Rhetoric, Ethics, Politics, Physics, Theology. But others say that these are divisions not of philosophic exposition, but of philosophy itself: so, for instance, Zeno of Tarsus. Some divide the logical part of the system into the two sciences of rhetoric and dialectic; while some would add that which deals with definitions and another part concerning canons or criteria: some, however, dispense with the part about definitions. 7.42. Now the part which deals with canons or criteria they admit as a means for the discovery of truth, since in the course of it they explain the different kinds of perceptions that we have. And similarly the part about definitions is accepted as a means of recognizing truth, inasmuch as things are apprehended by means of general notions. Further, by rhetoric they understand the science of speaking well on matters set forth by plain narrative, and by dialectic that of correctly discussing subjects by question and answer; hence their alternative definition of it as the science of statements true, false, and neither true nor false.Rhetoric itself, they say, has three divisions: deliberative, forensic, and panegyric. 7.43. Rhetoric according to them may be divided into invention of arguments, their expression in words, their arrangement, and delivery; and a rhetorical speech into introduction, narrative, replies to opponents, and peroration.Dialectic (they hold) falls under two heads: subjects of discourse and language. And the subjects fall under the following headings: presentations and the various products to which they give rise, propositions enunciated and their constituent subjects and predicates, and similar terms whether direct or reversed, genera and species, arguments too, moods, syllogisms and fallacies whether due to the subject matter or to the language; 7.44. these including both false and true and negative arguments, sorites and the like, whether defective, insoluble, or conclusive, and the fallacies known as the Veiled, or Horned, No man, and The Mowers.The second main head mentioned above as belonging to Dialectic is that of language, wherein are included written language and the parts of speech, with a discussion of errors in syntax and in single words, poetical diction, verbal ambiguities, euphony and music, and according to some writers chapters on terms, divisions, and style. 7.45. The study of syllogisms they declare to be of the greatest service, as showing us what is capable of yielding demonstration; and this contributes much to the formation of correct judgements, and their arrangement and retention in memory give a scientific character to our conception of things.An argument is in itself a whole containing premisses and conclusion, and an inference (or syllogism) is an inferential argument composed of these. Demonstration is an argument inferring by means of what is better apprehended something less clearly apprehended.A presentation (or mental impression) is an imprint on the soul: the name having been appropriately borrowed from the imprint made by the seal upon the wax. 7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 7.47. By wariness they mean a strong presumption against what at the moment seems probable, so as not to be taken in by it. Irrefutability is strength in argument so as not to be brought over by it to the opposite side. Earnestness (or absence of frivolity) is a habit of referring presentations to right reason. Knowledge itself they define either as unerring apprehension or as a habit or state which in reception of presentations cannot be shaken by argument. Without the study of dialectic, they say, the wise man cannot guard himself in argument so as never to fall; for it enables him to distinguish between truth and falsehood, and to discriminate what is merely plausible and what is ambiguously expressed, and without it he cannot methodically put questions and give answers. 7.48. Overhastiness in assertion affects the actual course of events, so that, unless we have our perceptions well trained, we are liable to fall into unseemly conduct and heedlessness; and in no other way will the wise man approve himself acute, nimblewitted, and generally skilful in argument; for it belongs to the same person to converse well and to argue well, to put questions to the purpose and to respond to the questions put; and all these qualifications are qualifications belonging to the skilled dialectician.Such is, summarily stated, the substance of their logical teaching. And in order to give it also in detail, let me now cite as much of it as comes within the scope of their introductory handbook. I will quote verbatim what Diocles the Magnesian says in his Synopsis of Philosophers. These are his words: 7.49. The Stoics agree to put in the forefront the doctrine of presentation and sensation, inasmuch as the standard by which the truth of things is tested is generically a presentation, and again the theory of assent and that of apprehension and thought, which precedes all the rest, cannot be stated apart from presentation. For presentation comes first; then thought, which is capable of expressing itself, puts into the form of a proposition that which the subject receives from a presentation. 7.50. There is a difference between the process and the outcome of presentation. The latter is a semblance in the mind such as may occur in sleep, while the former is the act of imprinting something on the soul, that is a process of change, as is set forth by Chrysippus in the second book of his treatise of the Soul (De anima). For, says he, we must not take impression in the literal sense of the stamp of a seal, because it is impossible to suppose that a number of such impressions should be in one and the same spot at one and the same time. The presentation meant is that which comes from a real object, agrees with that object, and has been stamped, imprinted and pressed seal-fashion on the soul, as would not be the case if it came from an unreal object. 7.51. According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man. 7.52. The Stoics apply the term sense or sensation (αἴσθησις) to three things: (1) the current passing from the principal part of the soul to the senses, (2) apprehension by means of the senses, (3) the apparatus of the sense-organs, in which some persons are deficient. Moreover, the activity of the sense-organs is itself also called sensation. According to them it is by sense that we apprehend black and white, rough and smooth, whereas it is by reason that we apprehend the conclusions of demonstration, for instance the existence of gods and their providence. General notions, indeed, are gained in the following ways: some by direct contact, some by resemblance, some by analogy, some by transposition, some by composition, and some by contrariety. 7.53. By incidence or direct contact have come our notions of sensible things; by resemblance notions whose origin is something before us, as the notion of Socrates which we get from his bust; while under notions derived from analogy come those which we get (1) by way of enlargement, like that of Tityos or the Cyclops, or (2) by way of diminution, like that of the Pygmy. And thus, too, the centre of the earth was originally conceived on the analogy of smaller spheres. of notions obtained by transposition creatures with eyes on the chest would be an instance, while the centaur exemplifies those reached by composition, and death those due to contrariety. Furthermore, there are notions which imply a sort of transition to the realm of the imperceptible: such are those of space and of the meaning of terms. The notions of justice and goodness come by nature. Again, privation originates notions; for instance, that of the man without hands. Such are their tenets concerning presentation, sensation, and thought. 7.54. The standard of truth they declare to be the apprehending presentation, i.e. that which comes from a real object – according to Chrysippus in the twelfth book of his Physics and to Antipater and Apollodorus. Boethus, on the other hand, admits a plurality of standards, namely intelligence, sense-perception, appetency, and knowledge; while Chrysippus in the first book of his Exposition of Doctrine contradicts himself and declares that sensation and preconception are the only standards, preconception being a general notion which comes by the gift of nature (an innate conception of universals or general concepts). Again, certain others of the older Stoics make Right Reason the standard; so also does Posidonius in his treatise On the Standard. 7.55. In their theory of dialectic most of them see fit to take as their starting-point the topic of voice. Now voice is a percussion of the air or the proper object of the sense of hearing, as Diogenes the Babylonian says in his handbook On Voice. While the voice or cry of an animal is just a percussion of air brought about by natural impulse, man's voice is articulate and, as Diogenes puts it, an utterance of reason, having the quality of coming to maturity at the age of fourteen. Furthermore, voice according to the Stoics is something corporeal: I may cite for this Archedemus in his treatise On Voice, Diogenes, Antipater and Chrysippus in the second book of his Physics. 7.56. For whatever produces an effect is body; and voice, as it proceeds from those who utter it to those who hear it, does produce an effect. Reduced to writing, what was voice becomes a verbal expression, as day; so says Diogenes. A statement or proposition is speech that issues from the mind and signifies something, e.g. It is day. Dialect (διάλεκτος) means a variety of speech which is stamped on one part of the Greek world as distinct from another, or on the Greeks as distinct from other races; or, again, it means a form peculiar to some particular region, that is to say, it has a certain linguistic quality; e.g. in Attic the word for sea is not θάλασσα but θάλαττα, and in Ionic day is not ἡμέρα but ἡμέρη.Elements of language are the four-and-twenty letters. Letter, however, has three meanings: (1) the particular sound or element of speech; (2) its written symbol or character; (3) its name, as Alpha is the name of the sound A. 7.57. Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse. 7.58. There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά. 7.59. There are five excellences of speech – pure Greek, lucidity, conciseness, appropriateness, distinction. By good Greek is meant language faultless in point of grammar and free from careless vulgarity. Lucidity is a style which presents the thought in a way easily understood; conciseness a style that employs no more words than are necessary for setting forth the subject in hand; appropriateness lies in a style akin to the subject; distinction in the avoidance of colloquialism. Among vices of style barbarism is violation of the usage of Greeks of good standing; while there is solecism when the sentence has an incongruous construction. 7.60. Posidonius in his treatise On Style defines a poetical phrase as one that is metrical or rhythmical, thus mechanically avoiding the character of prose; an example of such rhythmical phrase is:O mightiest earth, O sky, God's canopy.And if such poetical phraseology is significant and includes a portrayal or representation of things human and divine, it is poetry.A term is, as stated by Antipater in his first book On Terms, a word which, when a sentence is analysed, is uttered with complete meaning; or, according to Chrysippus in his book On Definitions, is a rendering back one's own. Delineation is a statement which brings one to a knowledge of the subject in outline, or it may be called a definition which embodies the force of the definition proper in a simpler form. Genus (in logic) is the comprehension in one of a number of inseparable objects of thought: e.g. Animal; for this includes all particular animals. 7.62. Partition in logic is (according to Crinis) classification or distribution of a genus under heads: for instance, of goods some are mental, others bodily.Verbal ambiguity arises when a word properly, rightfully, and in accordance with fixed usage denotes two or more different things, so that at one and the same time we may take it in several distinct senses: e.g. in Greek, where by the same verbal expression may be meant in the one case that A house has three times fallen, in the other that a dancing-girl has fallen.Posidonius defines Dialectic as the science dealing with truth, falsehood, and that which is neither true nor false; whereas Chrysippus takes its subject to be signs and things signified. Such then is the gist of what the Stoics say in their theory of language. 7.63. To the department dealing with things as such and things signified is assigned the doctrine of expressions, including those which are complete in themselves, as well as judgements and syllogisms and that of defective expressions comprising predicates both direct and reversed.By verbal expression they mean that of which the content corresponds to some rational presentation. of such expressions the Stoics say that some are complete in themselves and others defective. Those are defective the enunciation of which is unfinished, as e.g. writes, for we inquire Who? Whereas in those that are complete in themselves the enunciation is finished, as Socrates writes. And so under the head of defective expressions are ranged all predicates, while under those complete in themselves fall judgements, syllogisms, questions, and inquiries. 7.64. A predicate is, according to the followers of Apollodorus, what is said of something; in other words, a thing associated with one or more subjects; or, again, it may be defined as a defective expression which has to be joined on to a nominative case in order to yield a judgement. of predicates some are adjectival, as e.g. to sail through rocks. Again, some predicates are direct, some reversed, some neither. Now direct predicates are those that are constructed with one of the oblique cases, as hears, sees, converses; while reversed are those constructed with the passive voice, as I am heard, I am seen. Neutral are such as correspond to neither of these, as thinks, walks. Reflexive predicates are those among the passive, which, although in form passive, are yet active operations, as he gets his hair cut: 7.65. for here the agent includes himself in the sphere of his action. The oblique cases are genitive, dative, and accusative.A judgement is that which is either true or false, or a thing complete in itself, capable of being denied in and by itself, as Chrysippus says in his Dialectical Definitions: A judgement is that which in and by itself can be denied or affirmed, e.g. `It is day,' `Dion is walking.' The Greek word for judgement (ἀξίωμα) is derived from the verb ἀξιοῦν, as signifying acceptance or rejection; for when you say It is day, you seem to accept the fact that it is day. Now, if it really is day, the judgement before us is true, but if not, it is false. 7.66. There is a difference between judgement, interrogation, and inquiry, as also between imperative, adjurative, optative, hypothetical, vocative, whether that to which these terms are applied be a thing or a judgement. For a judgement is that which, when we set it forth in speech, becomes an assertion, and is either false or true: an interrogation is a thing complete in itself like a judgement but demanding an answer, e.g. Is it day? and this is so far neither true nor false. Thus It is day is a judgement; Is it day? an interrogation. An inquiry is something to which we cannot reply by signs, as you can nod Yes to an interrogation; but you must express the answer in words, He lives in this or that place. 7.67. An imperative is something which conveys a command: e.g.Go thou to the waters of Inachus.An adjurative utterance is something ... A vocative utterance is something the use of which implies that you are addressing some one; for instance:Most glorious son of Atreus, Agamemnon, lord of men.A quasi-proposition is that which, having the enunciation of a judgement, yet in consequence of the intensified tone or emotion of one of its parts falls outside the class of judgements proper, e.g.Yea, fair indeed the Parthenon!How like to Priam's sons the cowherd is! 7.68. There is also, differing from a proposition or judgement, what may be called a timid suggestion, the expression of which leaves one at a loss, e.g.Can it be that pain and life are in some sort akin?Interrogations, inquiries and the like are neither true nor false, whereas judgements (or propositions) are always either true or false.The followers of Chrysippus, Archedemus, Athenodorus, Antipater and Crinis divide propositions into simple and not simple. Simple are those that consist of one or more propositions which are not ambiguous, as It is day. Not simple are those that consist of one or more ambiguous propositions. 7.69. They may, that is, consist either of a single ambiguous proposition, e.g. If it is day, it is day, or of more than one proposition, e.g. If it is day, it is light.With simple propositions are classed those of negation, denial, privation, affirmation, the definitive and the indefinitive; with those that are not simple the hypothetical, the inferential, the coupled or complex, the disjunctive, the causal, and that which indicates more or less. An example of a negative proposition is It is not day. of the negative proposition one species is the double negative. By double negative is meant the negation of a negation, e.g. It is not not-day. Now this presupposes that it is day. 7.70. A denial contains a negative part or particle and a predication: such as this, No one is walking. A privative proposition is one that contains a privative particle reversing the effect of a judgement, as, for example, This man is unkind. An affirmative or assertory proposition is one that consists of a noun in the nominative case and a predicate, as Dion is walking. A definitive proposition is one that consists of a demonstrative in the nominative case and a predicate, as This man is walking. An indefinitive proposition is one that consists of an indefinite word or words and a predicate, e.g. Some one is walking, or There's some one walking; He is in motion. 7.71. of propositions that are not simple the hypothetical, according to Chrysippus in his Dialectics and Diogenes in his Art of Dialectic, is one that is formed by means of the conditional conjunction If. Now this conjunction promises that the second of two things follows consequentially upon the first, as, for instance, If it is day, it is light. An inferential proposition according to Crinis in his Art of Dialectic is one which is introduced by the conjunction Since and consists of an initial proposition and a conclusion; for example, Since it is day-time, it is light. This conjunction guarantees both that the second thing follows from the first and that the first is really a fact. 7.72. A coupled proposition is one which is put together by certain coupling conjunctions, e.g. It is day-time and it is light. A disjunctive proposition is one which is constituted such by the disjunctive conjunction Either, as e.g. Either it is day or it is night. This conjunction guarantees that one or other of the alternatives is false. A causal proposition is constructed by means of the conjunction Because, e.g. Because it is day, it is light. For the first clause is, as it were, the cause of the second. A proposition which indicates more or less is one that is formed by the word signifying rather and the word than in between the clauses, as, for example, It is rather day-time than night. 7.73. Opposite in character to the foregoing is a proposition which declares what is less the fact, as e.g. It is less or not so much night as day. Further, among propositions there are some which in respect of truth and falsehood stand opposed to one another, of which the one is the negative of the other, as e.g. the propositions It is day and It is not day. A hypothetical proposition is therefore true, if the contradictory of its conclusion is incompatible with its premiss, e.g. If it is day, it is light. This is true. For the statement It is not light, contradicting the conclusion, is incompatible with the premiss It is day. On the other hand, a hypothetical proposition is false, if the contradictory of its conclusion does not conflict with the premiss, e.g. If it is day, Dion is walking. For the statement Dion is not walking does not conflict with the premiss It is day. 7.74. An inferential proposition is true if starting from a true premiss it also has a consequent conclusion, as e.g. Since it is day, the sun is above the horizon. But it is false if it starts from a false premiss or has an inconsequent conclusion, as e.g. Since it is night, Dion is walking, if this be said in day-time. A causal proposition is true if its conclusion really follows from a premiss itself true, though the premiss does not follow conversely from the conclusion, as e.g. Because it is day, it is light, where from the it is day the it is light duly follows, though from the statement it is light it would not follow that it is day. But a causal proposition is false if it either starts from a false premiss or has an inconsequent conclusion or has a premiss that does not correspond with the conclusion, as e.g. Because it is night, Dion is walking. 7.75. A probable judgement is one which induces to assent, e.g. Whoever gave birth to anything, is that thing's mother. This, however, is not necessarily true; for the hen is not mother of an egg.Again, some things are possible, others impossible; and some things are necessary, others are not necessary. A proposition is possible which admits of being true, there being nothing in external circumstances to prevent it being true, e.g. Diocles is alive. Impossible is one which does not admit of being true, as e.g. The earth flies. That is necessary which besides being true does not admit of being false or, while it may admit of being false, is prevented from being false by circumstances external to itself, as Virtue is beneficial. Not necessary is that which, while true, yet is capable of being false if there are no external conditions to prevent, e.g. Dion is walking. 7.78. of conclusive some are denoted by the common name of the whole class, conclusive proper, others are called syllogistic. The syllogistic are such as either do not admit of, or are reducible to such as do not admit of, immediate proof in respect of one or more of the premisses; e.g. If Dion walks, then Dion is in motion; but Dion is walking, therefore Dion is in motion. Conclusive specifically are those which draw conclusions, but not by syllogism; e.g. the statement It is both day and night is false: now it is day; therefore it is not night. Arguments not syllogistic are those which plausibly resemble syllogistic arguments, but are not cogent proof; e.g. If Dion is a horse, he is an animal; but Dion is not a horse, therefore he is not an animal. 7.79. Further, arguments may be divided into true and false. The former draw their conclusions by means of true premisses; e.g. If virtue does good, vice does harm; but virtue does good, therefore vice does harm. Those are false which have error in the premisses or are inconclusive; e.g. If it is day, it is light; but it is day, therefore Dion is alive. Arguments may also be divided into possible and impossible, necessary and not necessary. Further, there are statements which are indemonstrable because they do not need demonstration; they are employed in the construction of every argument. As to the number of these, authorities differ; Chrysippus makes them five. These are assumed alike in reasoning specifically conclusive and in syllogisms both categorical and hypothetical. 7.80. The first kind of indemonstrable statement is that in which the whole argument is constructed of a hypothetical proposition and the clause with which the hypothetical proposition begins, while the final clause is the conclusion; as e.g. If the first, then the second; but the first is, therefore the second is. The second is that which employs a hypothetical proposition and the contradictory of the consequent, while the conclusion is the contradictory of the antecedent; e.g. If it is day, it is light; but it is night, therefore it is not day. Here the minor premiss is the contradictory of the consequent; the conclusion the contradictory of the antecedent. The third kind of indemonstrable employs a conjunction of negative propositions for major premiss and one of the conjoined propositions for minor premiss, concluding thence the contradictory of the remaining proposition; e.g. It is not the case that Plato is both dead and alive; but he is dead, therefore Plato is not alive. 7.81. The fourth kind employs a disjunctive proposition and one of the two alternatives in the disjunction as premisses, and its conclusion is the contradictory of the other alternative; e.g. Either A or B; but A is, therefore B is not. The fifth kind is that in which the argument as a whole is constructed of a disjunctive proposition and the contradictory of one of the alternatives in the disjunction, its conclusion being the other alternative; e.g. Either it is day or it is night; but it is not night, therefore it is day.From a truth a truth follows, according to the Stoics, as e.g. It is light from It is day; and from a falsehood a falsehood, as It is dark from It is night, if this latter be untrue. Also a truth may follow from a falsehood; e.g. from The earth flies will follow The earth exists; whereas from a truth no falsehood will follow, for from the existence of the earth it does not follow that the earth flies aloft. 7.82. There are also certain insoluble arguments: the Veiled Men, the Concealed, Sorites, Horned Folk, the Nobodies. The Veiled is as follows: . . . It cannot be that if two is few, three is not so likewise, nor that if two or three are few, four is not so; and so on up to ten. But two is few, therefore so also is ten. . . . The Nobody argument is an argument whose major premiss consists of an indefinite and a definite clause, followed by a minor premiss and conclusion; for example, If anyone is here, he is not in Rhodes; but there is some one here, therefore there is not anyone in Rhodes. . . . 7.83. Such, then, is the logic of the Stoics, by which they seek to establish their point that the wise man is the true dialectician. For all things, they say, are discerned by means of logical study, including whatever falls within the province of Physics, and again whatever belongs to that of Ethics. For else, say they, as regards statement and reasoning Physics and Ethics could not tell how to express themselves, or again concerning the proper use of terms, how the laws have defined various actions. Moreover, of the two kinds of common-sense inquiry included under Virtue one considers the nature of each particular thing, the other asks what it is called. Thus much for their logic. 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.127. It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods: 7.128. For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful. 7.134. They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
154. Origen, Against Celsus, a b c d\n0 '6.2 '6.2 '6 2\n1 3.72 3.72 3 72 (3rd 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) 768
155. Libanius, Orations, 11.145 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 263
156. Servius, Commentary On The Aeneid, 9.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
157. Nemesius, On The Nature of Man, 81.6-81.10 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 283
158. Themistius, Orations, 30 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 36
159. Augustine, On The Holy Trinity, 14.1.3 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 9
160. Scriptores Historiae Augustae, Hadrian, 15.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 374
161. Augustine, De Ordine Libri Duo, 2.5.13, 2.5.14, 12.35-16.44 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
162. Isidore of Pelusium, Epistulae, 5.558 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
163. Proclus, In Platonis Timaeum Commentarii, book 1 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •zeus, in stoic philosophy Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 13
164. Boethius, De Consolatione, 1.1.4-1.1.5, 2.7.4, 3.7, 3.9.4 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 677
165. Damaskios, De Principiis, 2.117 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •zeus, in stoic philosophy Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 13
166. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 1, 107-111, 121-127, 134-141, 144-164, 166-171, 187-191, 193-199, 2, 200-299, 3, 300, 322, 4-8, 192 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 21
167. Jerome, On Illustrious Men, 12, 36 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 108
168. Cassiodorus, Institutio Divinarum Litterarum, 2.6.3, 2.7.2-2.7.3 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 677
169. Cassiodorus, Expositio In Psalterium, i29.86-88, 148.14 1321.263, 148.14 1321.262, 148.14 1321.261, 95.13 869.333, 95.13 869.332, 95.13 869.331 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 677
170. Stobaeus, Anthology, 2.7.11g (5th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
171. Jerome, Letters, 70.4 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •philosophy of plato, stoic Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 108
172. Epicurus, Vatican Sayings, 33  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
173. Anon., 4 Ezra, 16.40-16.46  Tagged with subjects: •paul, apostle, stoic philosophy •stoicism, stoic philosophy •stoicism, stoic philosophy, of paul Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 175, 176
175. Anon., Poetae Melici Graeci, a b c d\n0 1 2.9 1 2.9 1 2 9  Tagged with subjects: •stoic philosophy Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 193
176. Epicurus, Deperditorum Librorum Reliquiae, 602  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
177. Arius Didymus, Fragments, 11m  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
178. Fds, Fds, 15, 2, 2b, 4, 5, 88, 3  Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
179. Alexander of Aphrodisias, De Providentia, book 10  Tagged with subjects: •zeus, in stoic philosophy Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 13
180. Cleanthes, Hymn To Zeus, 10, 32, 36-39  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37
181. Various, Anthologia Latina, 9.349.3  Tagged with subjects: •philosophy, stoic Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 386
182. Long And Sedley, The Hellenistic Philosophers, 26a, 39e, 53u, 46a  Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 239
183. Stobaeus, Eclogues, 2.102.13-2.102.15  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267
184. Stoic School, Stoicor. Veter. Fragm., 1.568-1.569, 2.35, 2.54, 2.151-2.152, 2.836, 2.1132, 3.237  Tagged with subjects: •philosophy (philosophia), stoics on •language, stoic philosophy of Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 8, 42; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 239, 240, 242, 246
185. Chrysippus Historicus, Fragments, 3 no. 54, 3 p. 14.8-13  Tagged with subjects: •nan Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 9
186. Pausanias, Col. I Ll., col. i ll. 14-15  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42
187. Anon., Epistles of Paul And Seneca, 1, 11, 8, 2  Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 247
189. Cicero, Qf, 3.1.9  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 9
190. Brut., Div., 1.60, 1.63, 1.70, 1.82-1.83, 1.113-1.114, 2.33, 2.124-2.125, 2.147  Tagged with subjects: •stoic natural philosophy Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 47
191. Homer, Ep., 21.295-21.303  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 487
192. Augustus, Tam, 5.3.1895  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 490
193. Galen, Svg, 2.24, 2.894  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 489
194. Epigraphy, Puhl And Möbius, 847  Tagged with subjects: •stoics/stoic philosophy Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 489
195. Epigraphy, Ms, 2.47, 3.172, 4.12, 4.112, 4.121, i315  Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 319, 489, 490
196. Mesomedes (Ed. Heitsch Gdrk, Ed. Heitsch Gdrk 1963, 2.1, 2.11, 2.14, 2.21-2.25, 3.3, 3.10, 3.13, 3.17, 4.1, 4.15-4.20, 5.1-5.3, 5.7-5.8, 5.17, 7.5  Tagged with subjects: •nan Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 386
198. Anon., Gospel of Mary, 8-10  Tagged with subjects: •nan Found in books: Roukema, Jesus, Gnosis and Dogma (2010) 83
199. Anon., Prayer of Manasseh, 15  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
200. Seneca The Elder, Epistulae, 88.30, 88 passim  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
201. Calcidius, In Tim., 127, 148, 168, 272, 355, 128  Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
202. Calcidius, Epistula, 4  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
203. Iamblichus, In Timaeum Frag., 1 d  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 666
204. Manuscripts, Verona, Biblioteca Capitolare, 40  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 677
205. Numenius, Frag., 24.71-73 des places  Tagged with subjects: •stoics and stoicism, philosophy, on divisions of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 677
206. Eusebius, Fronto, 4.13  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 267
207. Eusebius, Ad M. Ant. Imp. Et Invincem, 1.3.2  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 268
208. Anon., Script. Hist. Aug., 6.1.8  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 266
209. Prodicus, Fr., Dk 84, b5  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 36
210. Lucian, Men., 17, 12  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 272
211. Galen, Plac., 5.3.8  Tagged with subjects: •philosophy, stoic Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 283
213. Epicurus, Ep., 135  Tagged with subjects: •philosophy, stoic Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 8
214. Fronto, Ad Antoninum Pium Epistulae, 5.51  Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 366
215. Heraclitus Lesbius, Fragments, fr.35 dk  Tagged with subjects: •philosophy (philosophia), stoics on Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 42