1. Hebrew Bible, Psalms, 63.10, 118.17, 119.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keener, First-Second Corinthians (2005) 189; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 434 | 63.10. But those that seek my soul, to destroy it, Shall go into the nethermost parts of the earth. 113. The LORD is high above all nations, His glory is above the heavens.,Who raiseth up the poor out of the dust, And lifteth up the needy out of the dunghill;,Hallelujah. Praise, O ye servants of the LORD, Praise the name of the LORD.,Who is like unto the LORD our God, That is enthroned on high,,From the rising of the sun unto the going down thereof The LORD'S name is to be praised.,That looketh down low Upon heaven and upon the earth?,Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.,That He may set him with princes, Even with the princes of His people.,Blessed be the name of the LORD From this time forth and for ever. |
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2. Hebrew Bible, Genesis, 1.26-1.27, 3.4, 3.14-3.16, 3.22, 4.1-4.16, 12.13, 12.15-12.17, 12.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 241, 247; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 41, 232, 324, 350| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.13. וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 3.4. And the serpent said unto the woman: ‘Ye shall not surely die; 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering; 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell. 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen? 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’ 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground. 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand. 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’ 4.13. And Cain said unto the LORD: ‘My punishment is greater than I can bear. 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’ 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him. 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ |
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3. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232| 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ | 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; |
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4. Hebrew Bible, Deuteronomy, 4.24, 13.5, 17.6-17.7, 19.9, 19.15, 21.21, 21.24, 24.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •virtues and vices •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51, 245; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232| 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ 17.7. יַד הָעֵדִים תִּהְיֶה־בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 19.9. כִּי־תִשְׁמֹר אֶת־כָּל־הַמִּצְוָה הַזֹּאת לַעֲשֹׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כָּל־הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים עַל הַשָּׁלֹשׁ הָאֵלֶּה׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 24.7. כִּי־יִמָּצֵא אִישׁ גֹּנֵב נֶפֶשׁ מֵאֶחָיו מִבְּנֵי יִשְׂרָאֵל וְהִתְעַמֶּר־בּוֹ וּמְכָרוֹ וּמֵת הַגַּנָּב הַהוּא וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ | 4.24. For the LORD thy God is a devouring fire, a jealous God. 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. 17.6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death. 17.7. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee. 19.9. if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three; 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear. 24.7. If a man be found stealing any of his brethren of the children of Israel, and he deal with him as a slave, and sell him; then that thief shall die; so shalt thou put away the evil from the midst of thee. |
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5. Hebrew Bible, Song of Songs, 2.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 434| 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ | 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ |
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6. Hebrew Bible, Leviticus, 18.22, 20.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 54| 18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 20.13. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ | 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination. 20.13. And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. |
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7. Hebrew Bible, Hosea, 2.14-2.16, 11.1, 11.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51| 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.11. יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר וְהוֹשַׁבְתִּים עַל־בָּתֵּיהֶם נְאֻם־יְהוָה׃ | 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them. 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD. 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her. 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son. 11.11. They shall come trembling as a bird out of Egypt, And as a dove out of the land of Assyria; And I will make them to dwell in their houses, saith the LORD. |
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8. Hesiod, Works And Days, 286-290, 292-319, 291 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 30, 200| 291. καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, | 291. Each other, being lawless, but the pact |
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9. Homer, Iliad, 12.445-12.450, 21.403-21.406 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 232| 12.445. Ἕκτωρ δʼ ἁρπάξας λᾶαν φέρεν, ὅς ῥα πυλάων 12.446. ἑστήκει πρόσθε πρυμνὸς παχύς, αὐτὰρ ὕπερθεν 12.447. ὀξὺς ἔην· τὸν δʼ οὔ κε δύʼ ἀνέρε δήμου ἀρίστω 12.448. ῥηϊδίως ἐπʼ ἄμαξαν ἀπʼ οὔδεος ὀχλίσσειαν, 12.449. οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος. 12.450. τόν οἱ ἐλαφρὸν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω. 21.403. ἣ δʼ ἀναχασσαμένη λίθον εἵλετο χειρὶ παχείῃ 21.404. κείμενον ἐν πεδίῳ μέλανα τρηχύν τε μέγαν τε, 21.405. τόν ῥʼ ἄνδρες πρότεροι θέσαν ἔμμεναι οὖρον ἀρούρης· 21.406. τῷ βάλε θοῦρον Ἄρηα κατʼ αὐχένα, λῦσε δὲ γυῖα. | 12.445. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.446. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.447. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.448. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.450. and the son of crooked-counselling Cronos made it light for him. And as when a shepherd easily beareth the fleece of a ram, taking it in one hand, and but little doth the weight thereof burden him; even so Hector lifted up the stone and bare it straight against the doors that guarded the close and strongly fitted gates— 21.403. So saying he smote upon her tasselled aegis—the awful aegis against which not even the lightning of Zeus can prevail—thereon blood-stained Ares smote with his long spear. But she gave ground, and seized with her stout hand a stone that lay upon the plain, black and jagged and great, 21.404. So saying he smote upon her tasselled aegis—the awful aegis against which not even the lightning of Zeus can prevail—thereon blood-stained Ares smote with his long spear. But she gave ground, and seized with her stout hand a stone that lay upon the plain, black and jagged and great, 21.405. that men of former days had set to be the boundary mark of a field. Therewith she smote furious Ares on the neck, and loosed his limbs. Over seven roods he stretched in his fall, and befouled his hair with dust, and about him his armour clanged. But Pallas Athene broke into a laugh, and vaunting over him she spake winged words: 21.406. that men of former days had set to be the boundary mark of a field. Therewith she smote furious Ares on the neck, and loosed his limbs. Over seven roods he stretched in his fall, and befouled his hair with dust, and about him his armour clanged. But Pallas Athene broke into a laugh, and vaunting over him she spake winged words: |
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10. Homer, Odyssey, a b c d\n0 9.374 9.374 9 374\n1 9.373 9.373 9 373\n2 9.372 9.372 9 372\n3 9.371 9.371 9 371\n4 4.535=11.411 4.535=11.411 4 535=11 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 230, 233| 9.374. ψωμοί τʼ ἀνδρόμεοι· ὁ δʼ ἐρεύγετο οἰνοβαρείων. | |
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11. Hebrew Bible, Isaiah, 11.16, 40.3, 43.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51| 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 43.19. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃ | 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt. 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God. 43.19. Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert. |
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12. Hebrew Bible, Joshua, 7.12-7.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51| 7.12. וְלֹא יֻכְלוּ בְּנֵי יִשְׂרָאֵל לָקוּם לִפְנֵי אֹיְבֵיהֶם עֹרֶף יִפְנוּ לִפְנֵי אֹיְבֵיהֶם כִּי הָיוּ לְחֵרֶם לֹא אוֹסִיף לִהְיוֹת עִמָּכֶם אִם־לֹא תַשְׁמִידוּ הַחֵרֶם מִקִּרְבְּכֶם׃ 7.13. קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִקִּרְבְּכֶם׃ | 7.12. Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies, because they are become accursed; I will not be with you any more, except ye destroy the accursed from among you. 7.13. Up, sanctify the people, and say: Sanctify yourselves against tomorrow; for thus saith the LORD, the God of Israel: There is a curse in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you. |
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13. Hebrew Bible, Jeremiah, 31.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62| 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ | 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; |
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| 14. Aesop, Fables, 106-109, 130, 74-77, 105 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 462 |
| 15. Solon, Fragments, 27 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •virtue, and vice Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 133 |
| 16. Theognis, Elegies, 331, 335 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
17. Aeschylus, Prometheus Bound, 54 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31| 54. καὶ δὴ πρόχειρα ψάλια δέρκεσθαι πάρα. Κράτος | 54. Well, there then! The bands are ready, as you may see. Power |
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| 18. Thucydides, The History of The Peloponnesian War, 4.34.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
19. Xenophon, Memoirs, 1.3.2, 2.1.20, 2.1.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31, 200| 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. 2.1.20. ἔτι δὲ αἱ μὲν ῥᾳδιουργίαι καὶ ἐκ τοῦ παραχρῆμα ἡδοναὶ οὔτε σώματι εὐεξίαν ἱκαναί εἰσιν ἐνεργάζεσθαι, ὥς φασιν οἱ γυμνασταί, οὔτε ψυχῇ ἐπιστήμην ἀξιόλογον οὐδεμίαν ἐμποιοῦσιν, αἱ δὲ διὰ καρτερίας ἐπιμέλειαι τῶν καλῶν τε κἀγαθῶν ἔργων ἐξικνεῖσθαι ποιοῦσιν, ὥς φασιν οἱ ἀγαθοὶ ἄνδρες. λέγει δέ που καὶ Ἡσίοδος· τὴν μὲν γὰρ κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει. τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηαι, ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. Hes. WD 285 μαρτυρεῖ δὲ καὶ Ἐπίχαρμος ἐν τῷδε· τῶν πόνων πωλοῦσιν ἡμῖν πάντα τἀγάθʼ οἱ θεοί. Epicharmus καὶ ἐν ἄλλῳ δὲ τόπῳ φησίν· ὦ πονηρέ, μὴ τὰ μαλακὰ μῶσο, μὴ τὰ σκλήρʼ ἔχῃς. Epicharmus 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. | 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.2. And again, when he prayed he asked simply for good gifts, "for the gods know best what things are good." To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: 'Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was.' And we have the testimony of Epicharmus too in the line: 'The gods demand of us toil as the price of all good things.' And elsewhere he says: "'Knave, yearn not for the soft things, lest thou earn the hard.' 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 2.1.34. "Such, in outline, is Prodicus' story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you." |
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| 20. Plato, Alcibiades Ii, 143a2, 143a3, 148b9-d2, 143a1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
| 21. Plato, Republic, 10.596b4-7, 9.588b-591b, 6.500c2-500d7, 10.599d2-e4, 10.603c5-8, 10.600a8-e6, 10.612d, 9.591c1-592b6, 10.605e, 9.580, 1.329e, 8.557c, 8.547b-549d, 7.541a, 5.472a-7.541, 5.457c-472a, 3.412b8-c10, 5.451c-457b, 10.613c, 2.361a, 10.613b, 10.603a, 10.603b, 373a, 373b, 1.348c, 9.579d-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 179 |
| 22. Plato, Protagoras, 340c8-d2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 200 |
| 23. Sophocles, Electra, 1115-1116 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
| 24. Plato, Symposium, 180c, 180d, 180e, 203c-204b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 21 |
25. Plato, Theaetetus, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 312| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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26. Plato, Timaeus, 29a, 29b, 29c, 92c, 29e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 350| 29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην | 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. |
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| 27. Euripides, Children of Heracles, 726 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
28. Plato, Phaedrus, 254e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 232| 254e. ἡνίοχος ἔτι μᾶλλον ταὐτὸν πάθος παθών, ὥσπερ ἀπὸ ὕσπληγος ἀναπεσών, ἔτι μᾶλλον τοῦ ὑβριστοῦ ἵππου ἐκ τῶν ὀδόντων βίᾳ ὀπίσω σπάσας τὸν χαλινόν, τήν τε κακηγόρον γλῶτταν καὶ τὰς γνάθους καθῄμαξεν καὶ τὰ σκέλη τε καὶ τὰ ἰσχία πρὸς τὴν γῆν ἐρείσας ὀδύναις ἔδωκεν. ΣΩ. ὅταν δὲ ταὐτὸν πολλάκις πάσχων ὁ πονηρὸς τῆς ὕβρεως λήξῃ, ταπεινωθεὶς ἕπεται ἤδη τῇ τοῦ ἡνιόχου προνοίᾳ, καὶ ὅταν ἴδῃ τὸν καλόν, φόβῳ διόλλυται· ὥστε συμβαίνει τότʼ ἤδη τὴν τοῦ ἐραστοῦ ψυχὴν τοῖς παιδικοῖς αἰδουμένην τε καὶ δεδιυῖαν | 254e. and pulls shamelessly. The effect upon the charioteer is the same as before, but more pronounced; he falls back like a racer from the starting-rope, pulls the bit backward even more violently than before from the teeth of the unruly horse, covers his scurrilous tongue and jaws with blood, and forces his legs and haunches to the ground, causing him much pain. Socrates. Now when the bad horse has gone through the same experience many times and has ceased from his unruliness, he is humbled and follows henceforth the wisdom of the charioteer, and when he sees the beautiful one, he is overwhelmed with fear; and so from that time on the soul of the lover follows the beloved in reverence and awe. |
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| 29. Aristophanes, The Rich Man, 234-235, 249, 426, 437, 604, 231 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 21 |
| 30. Aristotle, Posterior Analytics, 1.6 (75a18-19), 1.6-7 (75a39-75b2) (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 266 |
| 31. Crates, Letters, 16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 32. Anaximenes of Lampsacus, Rhetoric To Alexander, 1442a36 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 33. Aristotle, Poetics, 1460b, 1460b10, 1460b11, 24.2.1459b, 6.2.1449b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 30 |
| 34. Aristotle, Metaphysics, (1071b3-1076a4), 3.1, 8 (995b19-20), 15.30, 4 (1025a30ff.) (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 35. Aristotle, Nicomachean Ethics, 2.5-6.1105b-1107a, 4.1.1119a32-1120a4, 3.5.14, (1114a12-21), 2.5 (1105b19-1106a13), 20 (1103a3-10), 1.13, 3.5.13, 3.1, 1 (1109b30f.), 1115b33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 150 |
| 36. Aristotle, Categories, 10b12), 10b12-18), 11a20), 14a20-22), 1b29), 4a10), 4a10-23), 6b15-16), 8b26-28), 8b27-28), 8b29), 8b29-9a13), 3b24-29) (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264 |
| 37. Plautus, Trinummus, 1, 10-19, 2, 20-23, 26, 28, 3, 31, 33, 37-38, 4, 44, 5, 7-9, 6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 18, 21 |
| 38. Plautus, Mercator, 13.232-13.233 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
39. Cicero, Philippicae, 2.63, 2.105, 8.5.15-8.5.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 170, 230 | 2.63. However, we will say nothing of these things, which are acts of a more hardy sort of villainy. Let us speak rather of his meaner descriptions of worthlessness. You, with those jaws of yours, and those sides of yours, and that strength of body suited to a gladiator, drank such quantities of wine at the marriage of Hippia, that you were forced to vomit the next day in the sight of the Roman people. O action disgraceful not merely to see, but even to hear of! If this had happened to you at supper amid those vast drinking-cups of yours, who would not have thought it scandalous? But in an assembly of the Roman people, a man holding a public office, a master of the horse, to whom it would have been disgraceful even to belch, vomiting filled his own bosom and the whole tribunal with fragments of what he had been eating reeking with wine. But he himself confesses this among his other disgraceful acts. Let us proceed to his more splendid offenses. 26. 2.105. What noble discussions used to take place in that villa! what ideas were originated there! what writings were composed there! The laws of the Roman people, the memorials of our ancestors, the consideration of all wisdom and all learning, were the topics that used to be dwelt on then; — but now, while you were the intruder there (for I will not call you the master), every place was resounding with the voices of drunken men; the pavements were floating with wine; the walls were dripping; nobly-born boys were mixing with the basest hirelings; prostitutes with mothers of families. Men came from Casinum, from Aquinum, from Interamna to salute him. No one was admitted. That, indeed, was proper. For the ordinary marks of respect were unsuited to the most profligate of men. |
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| 40. Polybius, Histories, 32.13.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 89 |
| 41. Cicero, Pro Murena, 6.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Keener, First-Second Corinthians (2005) 51 |
| 42. Cicero, Pro Caelio, 22.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51 |
43. Cicero, In Pisonem, 22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 232 | 22. [51] But since we have begun to institute a comparison between our fortunes we will say no more of the return of Gabinius, whom, though he has cut the ground from under his own feet, I still wish to see to admire the impudence of the man. Let us, if you please, compare your return with mine. Mine was such that the whole way from Brundusium to Rome I was beholding one unbroken line of the inhabitants of all Italy. For there was no district nor municipal town, nor prefecture, nor colony, from which a deputation was not sent by the public authority to congratulate me. Why should I speak of my arrival in the different towns? why of the crowds of men who thronged out to meet me? why of the way in which the fathers of families with their wives and children gathered together to greet me? why of those days which were celebrated by every one on my arrival and return, as if they had been solemn festival days of the immortal gods? [52] That one day was to me like an immortality, on which I returned to my country, and saw the senate which had come forth to meet me, and the whole Roman people; while Rome itself, torn, if I may so say, from its foundations, seemed to come forward to embrace her saviour. Rome, which received me in such a manner that not only all men and all women of all classes, and ages, and orders of society, of every fortune and every rank, but that even the walls and houses of the city and temples appeared to be exulting. And on the succeeding days, the pontiffs, the consuls, the conscript fathers, placed me in that very house from which you had driven me, which you had pillaged, and which you had burnt and voted that my house was to be built up for me again at the public expense, an honour which they had never paid to any one before. [53] Now you know the circumstances of my return. Now compare yours with it, since, having lost your army, you have brought nothing safe back with you except that pristine countece and impudence of yours. And who is there who knows where you first came to with those laurelled lictors of yours? What meanders, what turnings and windings did you thread, while seeking for the most solitary possible places? What municipal town saw you? What friend invited you? What entertainer beheld you? Did you not make night take the place of day? solitude of society? a cookshop of the town? so that you did not appear to be returning from Macedonia as a noble commander, but to be being brought back as a disgraced corpse? and even Rome itself was polluted by your arrival. |
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| 44. Cicero, In Catilinam, 2.4.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51 |
| 45. Cicero, On Old Age, 13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 232 |
| 46. Anon., Rhetorica Ad Herennium, 3.2.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 47. Sallust, Catiline, 2.5, 5.8, 11.6-12.2, 12.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 41, 89 |
48. Lucretius Carus, On The Nature of Things, 1.1-1.20, 1.31-1.40, 5.96 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 92, 230, 231| 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. 1.31. 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; 5.96. sustentata ruet moles et machina mundi. | 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. |
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| 49. Nepos, Cato, 2.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 24 |
| 50. Diodorus Siculus, Historical Library, 10.9.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
| 51. Philo of Alexandria, That The Worse Attacks The Better, 68, 78 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 211 |
52. Philo of Alexandria, On The Sacrifices of Cain And Abel, 2, 27, 32, 51 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 213 | 51. The consequence of which conduct of his was that "Every shepherd of sheep is an abomination to the Egyptians." For every man who loves his passions hates right reason as the governor and guide to good things; just as foolish children hate their tutors and teachers, and every one who reproves them or corrects them, or would lead them to virtue. But Moses says that he "will sacrifice the abominations of the Egyptians to God." namely the virtues which are faultless and most becoming victims, which every foolish man abominates. So that very appropriately, Abel, who brought the best offerings to God, is called a shepherd; but he, who offered every thing to himself and to his own mind, is called a tiller of the earth, namely Cain. And what is meant by tilling the Earth we have shown in our previous treatises. XIII. |
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53. Philo of Alexandria, On Dreams, 1.124 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 1.124. Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. |
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| 54. Philo of Alexandria, Questions On Genesis, 1.59, 1.68 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, and vice Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 213, 216 |
55. Philo of Alexandria, On The Special Laws, 1.175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 1.175. And with the loaves there is also placed on the table frankincense and salt. The one as a symbol that there is no sweetmeat more fragrant and wholesome than economy and temperance, if wisdom is to be the judge; while salt is an emblem of the duration of all things (for salt preserves everything over which it is sprinkled |
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56. Philo of Alexandria, On The Posterity of Cain, 39, 42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 217 | 42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race. |
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57. Philo of Alexandria, On The Creation of The World, 16, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 150 | 25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. |
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58. Philo of Alexandria, On The Virtues, 10, 37 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 37. And do not be afraid of the names of concubinage or adultery, as if they would bring shame upon you, but set against the names the advantages which will ensue from the facts, by which you will change your evil reputation, which will endure only for a day, into a glory which will never grow old or die; abandoning your bodies, indeed, as far as appearance goes, which, however, is only a desire and manoeuvre to defeat the enemy, and preserving still the virginity of your souls, on which you will for the future set the everlasting seal of purity. |
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| 59. Philo of Alexandria, On The Life of Joseph, 156 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 |
60. Philo of Alexandria, Who Is The Heir, 48 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 48. For who is there who is not at times influenced by the pleasures and delights which he receives by means of his eyes, or by those which reach him through the medium of his ears, or of his sense of taste, or of his sense of smell and touch? And who is there who does not hate the contrary things, want and self-denial, and a life of austerity, and seeking after knowledge, which has never any share in amusement or laughter, but is full of gravity, and cares and labours, loving contemplation, an enemy to ignorance, superior to money, and glory, and pleasure, but under the dominion of temperance and true glory, and of that wealth which sees and is not blind? These, then, are at all times the eldest offspring of wisdom. X. |
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61. Philo of Alexandria, On The Embassy To Gaius, 205 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 205. "Therefore Helicon, this scorpion-like slave, discharged all his Egyptian venom against the Jews; and Apelles his Ascalonite poison, for he was a native of Ascalon; and between the people of Ascalon and the inhabitants of the holy land, the Jews, there is an irreconcileable and neverending hostility although they are bordering nations." |
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62. Philo of Alexandria, On The Life of Moses, 2.185 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 2.185. But, if I must tell the truth, the most sacred company of prudence, and temperance, and courage, and justice seeks the society of those who practise virtue, and of those who admire a life of austerity and rigid duty, devoting themselves to fortitude and self-denial, with wise economy and abstinence; by means of which virtues the most powerful of all the principles within us, namely, reason, improves and attains to a state of perfect health and vigour, overthrowing the violent attacks of the body, which the moderate use of wine, and epicurism, and licentiousness, and other insatiable appetites excite against it, engendering a fulness of flesh which is the direct enemy of shrewdness and wisdom. |
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63. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, vice and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 247 | 49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. |
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| 64. Anon., Sibylline Oracles, 2.74 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 54 |
65. Vergil, Aeneis, 3.75-3.85, 5.468-5.470, 8.702-8.703, 12.896-12.902 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 92, 164, 165, 232, 233| 3.78. Huc feror; haec fessos tuto placidissima portu 3.80. Rex Anius, rex idem hominum Phoebique sacerdos 3.81. vittis et sacra redimitus tempora lauro, 3.84. Templa dei saxo venerabar structa vetusto: 3.85. Da propriam, Thymbraee, domum; da moenia fessis 5.468. Ast illum fidi aequales, genua aegra trahentem, 5.469. iactantemque utroque caput, crassumque cruorem 5.470. ore eiectantem mixtosque in sanguine dentes, 8.702. et scissa gaudens vadit Discordia palla, 8.703. quam cum sanguineo sequitur Bellona flagello. 12.898. limes agro positus, litem ut discerneret arvis. | 3.78. he scorned all honor and did murder foul 3.80. on all the gold. O, whither at thy will, 3.81. curst greed of gold, may mortal hearts be driven? 3.84. who sat in conclave with my kingly sire, 3.85. and bade them speak their reverend counsel forth. 5.468. the proudest of the garlands, if one stroke 5.469. of inauspicious fortune had not fallen 5.470. on Salius and me.” So saying, he showed 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 12.898. peed in thy chariot o'er this empty plain?” |
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| 66. Philo of Alexandria, Allegorical Interpretation, 1.61 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, and vice Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 211 |
67. Philo of Alexandria, On The Decalogue, 101 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •virtue, and vice Found in books: Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 213 | 101. Let us not pass by such a model of the most excellent ways of life, the practical and the contemplative; but let us always keep our eyes fixed upon it, and stamp a visible image and representation of it on our own minds, making our mortal nature resemble, as far as possible, his immortal one, in respect of saying and doing what is proper. And in what sense it is said that the world was made by God in six days, who never wants time at all to make anything, has been already explained in other passages where we have treated of allegories. XXI. |
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| 68. Livy, History, 22.23.1, 22.12.12, 7.25.9, 1. pr. 11-12, 1. pr. 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roller, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 176 |
69. New Testament, Acts, 12.9, 12.11, 17.28, 18.4-18.8, 20.6, 20.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vice and virtue •virtues and vices •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 483 12.9. καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 12.11. καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν ὁ κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν | 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting." 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.' 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 20.6. We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days. |
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70. New Testament, 1 Thessalonians, 2.2, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51, 189| 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 4.12. ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε. | 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 4.12. that you may walk properly toward those who are outside, and may have need of nothing. |
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71. New Testament, 1 Corinthians, 2.8, 4.13, 6.9-6.10, 9.19, 9.22, 12.12-12.27, 13.9-13.10, 13.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virtues and vices •vice and virtue •cardinal virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 41, 51, 60; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 290, 530; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165, 170| 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 4.13. δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι. 6.9. ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10. οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 9.19. Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν [τὰ] πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται [δὲ] ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 13.9. ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. | 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals, 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. |
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72. New Testament, 1 Peter, 3.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cardinal virtues and vices Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170| 3.9. μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε. | 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. |
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73. New Testament, 2 Timothy, 1.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189| 1.8. μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συνκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ, | 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God, |
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| 74. Mishnah, Bekhorot, 8b-9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 171 |
75. New Testament, 1 Timothy, 1.9, 5.19, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cardinal virtues and vices •vice and virtue lists •virtues and vices Found in books: Keener, First-Second Corinthians (2005) 245; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165| 1.9. εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, 5.19. κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴἐπὶ δύο ἢ τριῶν μαρτύρων· 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. | 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. |
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| 76. Quintilian, Institutio Oratoria, 66.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
77. New Testament, Ephesians, 5.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51| 5.3. Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, | 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; |
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78. Polycarp of Smyrna, Letter To The Philippians, 2.2-2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cardinal virtues and vices Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170| 2.2. ὁ δὲ ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ ἡμᾶς ἐγερεῖ, ἐὰν ποιῶμεν αὐτοῦ τὸ θέλημα καὶ πορευώμεθα ἐν ταῖς ἐντολαῖς αὐτοῦ καὶ ἀγαπῶμεν ἃ ἠγάπησεν, ἀπεχόμενοι πάσης ἀδικίας, πλεονεξίας, I Pet. 8, 9 φιλαργυρίας, καταλαλιᾶς,ψευδομαρτυρίας: μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας ἢ γρόνθον ἀντὶ γρόνθον ἢ κατάραν ἀντὶ κατάρας: 2.3. μνημονεύοντες δὲ ὧν εἶπεν ὁ κύριος Mt. 7, 1, 2; Luke 6, 36-38 διδάσκων: Μὴ κρίνετε, ἵνα μὴ κριθῆτε: ἀφίετε, καὶ ἀφεθήσεται ὑμῖν: ἐλεᾶτε, ἵνα ἐλεηθῆτε: ᾧ Luke 6, 20; Mt. 5, 3. 10 μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν: καὶ ὅτι μακάριοι οἱ πτωχοὶ καὶ οἱ διωκόμενοι ἕνεκεν δικαιοσύνης, ὅτι αὑτῶν ἐστὶν ἡ βασιλεία τοῦ θεοῦ. | 2.2. 2.3. |
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| 79. Plutarch, Moralia, 141d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 461 |
| 80. Plutarch, Lysander, 2.4189, 30.2189 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 81. Plutarch, On The Education of Children, 8, mor. 5de (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
82. Plutarch, Cato The Elder, 4.2-4.6, 8.2, 16.7, 18.2-18.5, 19.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 24, 25| 4.3. οὐ μόνον ἕως ἔτι νέος καὶ φιλότιμος ἦν, ἀλλὰ καὶ γέροντα καὶ πολιὸν ἤδη μεθʼ ὑπατείαν καὶ θρίαμβον, ὥσπερ ἀθλητὴν νικηφόρον, ἐγκαρτεροῦντα τῇ τάξει τῆς ἀσκήσεως καὶ διομαλίζοντα μέχρι τῆς τελευτῆς. ἐσθῆτα μὲν γὰρ οὐδέποτέ φησι φορέσαι πολυτελεστέραν ἑκατὸν δραχμῶν, πιεῖν δὲ καὶ στρατηγῶν καὶ ὑπατεύων τὸν αὐτὸν οἶνον τοῖς ἐργάταις, ὄψον δὲ παρασκευάζεσθαι πρὸς τὸ δεῖπνον ἐξ ἀγορᾶς ἀσσαρίων τριάκοντα, καὶ τοῦτο διὰ τὴν πόλιν, ὅπως ἰσχύοι τὸ σῶμα πρὸς τὰς στρατείας. 4.4. ἐπίβλημα δὲ τῶν ποικίλων Βαβυλώνιον ἐκ κληρονομίας κτησάμενος εὐθὺς ἀποδόσθαι, τῶν δὲ ἐπαύλεων αὐτοῦ μηδεμίαν εἶναι κεκονιαμένην, οὐδένα δὲ πώποτε πρίασθαι δοῦλον ὑπὲρ τὰς χιλίας δραχμὰς καὶ πεντακοσίας, ὡς ἂν οὐ τρυφερῶν οὐδʼ ὡραίων, ἀλλʼ ἐργατικῶν καὶ στερεῶν, οἷον ἱπποκόμων καὶ βοηλατῶν, δεόμενος καὶ τούτους δὲ πρεσβυτέρους γενομένους ᾤετο δεῖν ἀποδίδοσθαι καὶ μὴ βόσκειν ἀχρήστους. ὅλως δὲ μηδὲν εὔωνον εἶναι τῶν περιττῶν, ἀλλʼ οὗ τις οὐ δεῖται, κἂν ἀσσαρίου πιπράσκηται, πολλοῦ νομίζειν· κτᾶσθαι δὲ τὰ σπειρόμενα καὶ νεμόμενα μᾶλλον ἢ τὰ ῥαινόμενα καὶ σαιρόμενα. 18.2. ὀχήματος, κόσμου γυναικείου, σκευῶν τῶν περὶ δίαιταν, ὧν ἑκάστου τὸ τίμημα δραχμὰς χιλίας καὶ πεντακοσίας ὑπερέβαλλεν, ἀποτιμᾶσθαι τὴν ἀξίαν εἰς τὸ δεκαπλάσιον, βουλόμενος ἀπὸ μειζόνων τιμημάτων αὐτοῖς μείζονας καὶ τὰς εἰσφορὰς εἶναι, καὶ προσετίμησε τρεῖς χαλκοῦς πρὸς τοῖς χιλίοις, ὅπως βαρυνόμενοι ταῖς ἐπιβολαῖς καὶ Τοὺς εὐσταλεῖς καὶ λιτοὺς ὁρῶντες ἀπὸ τῶν ἴσων ἐλάττονα τελοῦντας εἰς τὸ δημόσιον ἀπαγορεύωσιν. 18.3. ἦσαν οὖν αὐτῷ χαλεποὶ μὲν οἱ τὰς εἰσφορὰς διὰ τὴν τρυφὴν ὑπομένοντες, χαλεποὶ δʼ αὖ πάλιν οἱ τὴν τρυφὴν ἀποτιθέμενοι διὰ τὰς εἰσφοράς, πλούτου γὰρ ἀφαίρεσιν οἱ πολλοὶ νομίζουσι τὴν κώλυσιν αὐτοῦ τῆς ἐπιδείξεως, ἐπιδείκνυσθαι δὲ τοῖς περιττοῖς, οὐ τοῖς ἀναγκαίοις. ὃ δὴ καὶ μάλιστά φασι τὸν φιλόσοφον Ἀρίστωνα θαυμάζειν, ὅτι Τοὺς τὰ περιττὰ κεκτημένους μᾶλλον ἡγοῦνται μακαρίους ἢ Τοὺς τῶν ἀναγκαίων καὶ χρησίμων εὐποροῦντας. 19.4. καίτοι πρότερον αὐτὸς κατεγέλα τῶν ἀγαπώντων τὰ τοιαῦτα, καὶ λανθάνειν αὐτοὺς ἔλεγεν ἐπὶ χαλκέων καὶ ζωγράφων ἔργοις μέγα φρονοῦντας, αὐτοῦ δὲ καλλίστας εἰκόνας ἐν ταῖς ψυχαῖς περιφέρειν τοὺς πολίτας πρὸς δὲ τοὺς θαυμάζοντας, ὅτι πολλῶν ἀδόξων ἀνδριάντας ἐχόντων ἐκεῖνος οὐκ ἔχει μᾶλλον γὰρ, ἔφη, βούλομαι ζητεῖσθαι, διὰ τί μου ἀνδριὰς οὐ κεῖται ἢ διὰ τί κεῖται | 4.3. 4.4. 18.2. 18.3. 19.4. |
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83. Pliny The Elder, Natural History, 7.45, 7.100, 8.197, 9.104-9.105, 9.114, 9.119-9.122, 9.124, 15.19, 18.154, 18.188-18.189, 19.52, 19.113, 31.40, 37.14, 37.18, 37.82 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 78, 82, 198 | 7.45. Also in the case of his late Majesty Augustus, whom the whole of mankind enrols in the list of happy men, if all the facts were carefully weighed, great revolutions of man's lot could be discovered: his failure with his uncle in regard to the office of Master of the Horse, when the candidate opposing him, Lepidus, was preferred; the hatred caused by the proscription; his association in the triumvirate with the wickedest citizens, and that not with an equal share of power but with Antony predomit; his flight in the battle of Philippi when he was suffering from disease, and his three days' hiding in a marsh, in spite of his illness and his swollen dropsical condition (as stated by Agrippa and Maecenas); his shipwreck off Sicily, and there also another period of hiding in a cave; his entreaties to Proculeius to kill him, in the naval rout when a detachment of the enemy was already pressing close at hand; the anxiety of the struggle at Perugia, the alarm of the battle of Actium, his fall from a tower in the Pannonian Wars; and all the mutinies in his troops, all his critical illnesses, his suspicion of Marcellus's ambitions, the disgrace of Agrippa's banishment, the many plots against his life, the charge of causing the death of his children; and his sorrows that were not due solely to bereavement, his daughter's [Julia] adultery and the disclosure of her plots against her father's life, the insolent withdrawal of his stepson Nero, another adultery, that of his grand-daughter; then the long series of misfortunes — lack of army funds, rebellion of Illyria, enlistment of slaves, shortage of man power, plague at Rome, famine in Italy, resolve on suicide and death more than half achieved by four days' starvation; next the disaster of Varus and the foul slur upon his dignity; the disowning of Postumus Agrippa after his adoption as heir, and the sense of loss that followed his banishment; then his suspicion in regard to Fabius and the betrayal of secrets; afterwards the intrigues of his wife and Tiberius that tormented his latest days. In fine, this god — whether deified more by his own action or by his merits I know not — departed from life leaving his enemy's son his heir. 15.19. of the rest of the apple class the fig is the largest, and some figs rival even pears in size. We have spoken about the marvels of the Egyptian and Cypriote fig among the figs of foreign countries., That of Mount Ida is red, and is the size of an olive, only rounder in shape; it has the taste of a medlar. The local name of this tree is the Alexandrian fig; the trunk is eighteen inches thick and it spreads out in branches; it has a tough pliant wood, containing no juice, a green bark and a leaf like that of a lime but soft to the feel. Onesicritus reports that the figs in Hyrcania are much sweeter than ours and the trees more prolific, a single tree bearing 270 pecks of fruit. Figs have been introduced among us from other countries, for instance, Chalcis and Chios — of the latter there are several varieties, inasmuch as Lydian figs, which are purple, and breast-shaped figs have a resemblance to the Chian; also the 'pretty-sparrow' figs, which are superior in the flavour of their flesh and are the coolest of all figs. For in regard to the African fig, as many people prefer it to the whole of the other kinds, there is a great question, inasmuch as this kind has only quite recently crossed over into Africa. Also among black figs the Alexandrian is named from its country of origin — it has a cleft of a whitish colour, and it is called the luxury fig; among figs that ripen early those of Rhodes and of Tivoli are also black. Early figs also have the names of the persons who introduced them — Livia, Pompey: the latter is the best for a fig to be dried in the sun for use throughout the year, together with the marsh fig and the fig with marks all over it shaped like a reed leaf. There are also the Herculanean fig, the white-wax fig, and the white plough fig, with a very small stalk, a very flat-shaped kind. But the earliest fig is the purple fig, which has a very long stalk; it is accompanied by the worst of the very small kinds, called the people's fig. On the other hand the kind that ripens latest, just before winter, is the swallow fig. There are moreover figs that bear both late and early, yielding two crops, one white and one black, ripening with the harvest and with the vintage. There is also a late fig named from the hardness of its skin; some of the Chalcidic varieties of this kind bear three times a year. The extremely sweet fig called the ona grows only at Taranto. Cato makes the following remark about figs: 'Plant the marisca fig in a chalky or open place, but the African, Herculanean and Saguntine kinds, the winter fig and the black long-stalked Telanian in a richer soil or in one well manured.' Since his day so many names and varieties have arisen that a consideration of this alone is enough to show how our way of life has been transformed. Some provinces also have winter figs, for instance Moesia, but these are a product of art and not of nature. There is a small kind of fig-tree which is banked up with manure at the end of autumn and the figs on it are overtaken by winter while still unripe; and when milder weather comes the figs, together with the tree, are dug up again and restored to light; and just as if born again they greedily imbibe the warmth of the new sun, a different one from the sun through which they lived before, and begin to ripen along with the blossom of the coming crop, maturing in a year that does not belong to them; the region is an extremely cold one. 31.40. (In one part of the provinces of Spain they draw the brine from wells and call it maria.) The former indeed think that the wood used also makes a difference. The best is oak, for its pure ash by itself has the properties of salt; in some places hazel finds favour. So when brine is poured on it even wood turns into salt. Whenever wood is used in its making salt is dark. I find in Theophrastus that the Umbrians were wont to boil down in water the ash of reeds and rushes, until only a very little liquid remained. Moreover, from the liquor of salted foods salt is recovered by reboiling, and when evaporation is complete its saline character is regained. It is generally thought that the salt obtained from sardine brine is the most pleasant. 37.14. Now I shall discuss those kinds of gemstones that are acknowledged as such, beginning with the finest. And this shall not be my only aim, but to the greater profit of mankind I shall incidentally confute the abominable falsehoods of the Magi, since in very many of their statements about gems they have gone far beyond providing an alluring substitute for medical science into the realms of the supernatural. 37.18. But since high prices are so freely paid for these stones, it is only right that we should point out their defects, some of which are common to every kind, while others are regional peculiarities, as with human beings. Thus the Cyprian stones show various shades of sea-green, and these may be more or less intense in different parts of the same 'smaragdus,' so that the stones do not always maintain the familiar uniform deep colour of the Scythian variety. Moreover, some stones are traversed by a 'shadow'; this makes the colour dull, and the fainter the colour, the more serious the defect. In accordance with these defects, 'smaragdi' are divided into classes, some, which are called 'blind,' being opaque, while others, instead of being transparent to translucent, are sub-opaque. Some again are variegated, and some enveloped in a 'cloud.' This differs from the 'shadow' mentioned above. 'Cloud' is a defect belonging to a stone with a whitish hue in it, when the green appearance does not pervade the whole stone, but the vision is either blocked beneath the surface or intercepted at the surface by this white inclusion. Filaments, specks like salt and inclusions resembling lead are also defects; and these are common to nearly all varieties., Next in esteem to the Cyprian 'smaragdi' come the Ethiopian, which, according to Juba, are found at a distance of twenty-five days' journeying from Coptos, and are bright green, although they are rarely flawless or uniform in Democritus includes in this class the Thermiaean and Persian stones! He states that the former are massive and convex, while the Persian stones, although they are not transparent, satisfy the eye with their agreeably uniform colour without allowing it to see within. He compares them to the eyes of cats and leopards, which likewise shine without being transparent, and mentions, moreover, that the stones are dimmed in sunlight, glisten in shadow and shine farther than other stones. All these varieties have a further defect in that their colour may be that of gall or rancid oil, so that they may be bright and clear, and yet not green. These faults are particularly noticeable in the Attic stones found in the silver-mines at a place called Thoricus. They are always less massive than the others, but are more handsome when seen at a distance. These stones too are often marred by lead-like inclusions, as a result of which they resemble lead when they are seen in sunlight. One peculiarity is that some of these stones show the effects of age as their green colour gradually fades away and, moreover, are damaged by exposure to the sun. After these come the Median stones, which show a great variety of tints and on occasion are even blended to some extent with lapis lazuli. These stones have undulating bands and contain inclusions resembling various objects, for example, poppy heads, birds, the young of animals or feathers. Such stones, in spite of their varied colours, seem to be green by nature, since they may be improved by being steeped in oil and there is no variety that displays larger specimens. The 'smaragdi' of Chalcedon have perhaps completely disappeared now that the copper-mines in the district have failed; and, in any case, they were always worthless and very small. Moreover, they were brittle and of a nondescript colour, this being more or less bright according to the angle at which it was viewed, like the green feathers in a peacock's tail or on a pigeon's neck. Furthermore, they were marked with veins and were scaly. They had also a characteristic defect called 'sarcion,' that is a kind of fleshy growth on the stone. There is a mountain known as Smaragdites, or Emerald Mountain, near Chalcedon, on which they used to be gathered. Juba states that a 'smaragdus' known as 'chlora,' or 'green stone,' is used as an inlay in decorating houses in Arabia; and likewise the stone which the Egyptians call 'alabastrites.' Several of our most recent authorities mention not only Laconian 'smaragdi,' which are dug on Mount Taygetus and resemble the Median variety, but also others that are found in Sicily. |
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84. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51| 3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, | 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; |
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| 85. Petronius Arbiter, Satyricon, 47.10, 55.6.1-55.6.19, 67.7, 67.12, 119.54, 119.56, 120.27-120.34, 120.83, 120.85-120.86 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 25, 92, 93 |
86. New Testament, Mark, 13.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 483| 13.29. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. | 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. |
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87. New Testament, Luke, 7.39, 9.58, 11.9-11.10, 12.15-12.21, 12.42-12.46, 13.32, 14.11, 14.15, 14.24, 14.33, 15.7, 15.10, 16.8-16.13, 17.10, 18.6-18.9, 18.14, 19.26, 20.13, 21.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue •cardinal virtues and vices Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 408, 434, 483, 530; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170| 7.39. Ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων Οὗτος εἰ ἦν [ὁ] προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 9.58. καὶ εἶπεν αὐτῷ [ὁ] Ἰησοῦς Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 11.9. Κἀγὼ ὑμῖν λέγω, αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 11.10. πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται. 12.15. εἶπεν δὲ πρὸς αὐτούς Ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστὶν ἐκ τῶν ὑπαρχόντων αὐτῷ. 12.16. Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα. 12.17. καὶ διελογίζετο ἐν αὑτῷ λέγων Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; 12.18. καὶ εἶπεν Τοῦτο ποιήσω· καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου, 12.19. καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ [κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε], εὐφραίνου. 12.20. εἶπεν δὲ αὐτῷ ὁ θεός Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου αἰτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; 12.21. [Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.] 12.42. καὶ εἶπεν ὁ κύριος Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος, ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ [τὸ] σιτομέτριον; 12.43. μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως· 12.44. ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 12.45. ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι, 12.46. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. 13.32. καὶ εἶπεν αὐτοῖς Πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ Ἰδοὺ ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. 14.11. ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 14.15. Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.24. λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου. 14.33. οὕτως οὖν πᾶς ἐξ ὑμῶν ὃς οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν οὐ δύναται εἶναί μου μαθητής. 15.7. λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. 15.10. οὕτως, λέγω ὑμῖν, γίνεται χαρὰ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.11. εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 16.12. καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ἡμέτερον τίς δώσει ὑμῖν; 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 17.10. οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν. 18.6. Εἶπεν δὲ ὁ κύριος Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει· 18.7. ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπʼ αὐτοῖς; 18.8. λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; 18.9. Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην. 18.14. λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 19.26. λέγω ὑμῖν ὅτι παντὶ τῷ ἔχοντι δοθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται. 20.13. εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται. 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. | 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner." 9.58. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head." 11.9. "I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 12.15. He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses." 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God." 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.43. Blessed is that servant whom his lord will find doing so when he comes. 12.44. Truly I tell you, that he will set him over all that he has. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted." 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God!" 14.24. For I tell you that none of those men who were invited will taste of my supper.'" 14.33. So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting." 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." 17.10. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.'" 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?" 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 6. , Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands. , But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?", Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him; , how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?", He said to them, "The Son of Man is lord of the Sabbath.", It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. , The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. , But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. , Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?", He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. , But they were filled with rage, and talked with one another about what they might do to Jesus. , It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. , When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: , Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; , Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; , Judas the son of James; and Judas Iscariot, who also became a traitor. , He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; , as well as those who were troubled by unclean spirits, and they were being healed. , All the multitude sought to touch him, for power came out from him and healed them all. , He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. , Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. , Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. , Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. , "But woe to you who are rich! For you have received your consolation. , Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. , Woe, when men speak well of you! For their fathers did the same thing to the false prophets. , "But I tell you who hear: love your enemies, do good to those who hate you, , bless those who curse you, and pray for those who insult you. , To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. , Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. , "As you would like people to do to you, do exactly so to them. , If you love those who love you, what credit is that to you? For even sinners love those who love them. , If you do good to those who do good to you, what credit is that to you? For even sinners do the same. , If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. , But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. , Therefore be merciful, Even as your Father is also merciful. , Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. , "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you.", He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? , A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. , Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? , Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. , For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. , For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. , The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. , "Why do you call me, 'Lord, Lord,' and don't do the things which I say? , Everyone who comes to me, and hears my words, and does them, I will show you who he is like. , He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. , But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." |
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88. New Testament, Titus, 1.12, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 62| 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. | 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned. |
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89. New Testament, Romans, 1.24-1.27, 1.29-1.31, 5.4, 5.20, 7.14-7.17, 7.22-7.24, 8.2-8.3, 8.11, 9.2, 12.4, 12.12, 12.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener, First-Second Corinthians (2005) 51, 54, 189, 245; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 61, 62; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170| 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 5.4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 9.2. ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 12.4. καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, 12.12. τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, 12.15. χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων. | 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 5.4. and perseverance, proven character; and proven character, hope: 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 9.2. that I have great sorrow and unceasing pain in my heart. 12.4. For even as we have many members in one body, and all the members don't have the same function, 12.12. rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; 12.15. Rejoice with those who rejoice. Weep with those who weep. |
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90. New Testament, Philippians, 2.22, 4.4, 4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189, 245| 2.22. ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον. 4.4. Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε. 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· | 2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 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. |
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91. New Testament, Galatians, 5.17, 5.19, 5.22-5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virtues and vices •cardinal virtues and vices •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 51; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 311; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165| 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. | 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. |
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92. New Testament, Matthew, 8.20, 18.12-18.35, 19.17, 20.16, 24.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener, First-Second Corinthians (2005) 51; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 434, 483; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170| 8.20. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 18.12. τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον; 18.13. καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπʼ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. 18.14. οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων. 18.15. Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.18. Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 18.19. Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 18.21. Τότε προσελθὼν ὁ Πέτρος εἶπεν [αὐτῷ] Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.22. λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά. 18.23. Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24. ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25. μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27. σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου [ἐκείνου] ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28. ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29. πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30. ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31. ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32. τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33. οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34. καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως [οὗ] ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35. Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν. 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 20.16. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 24.33. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. | 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." 18.12. "What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15. "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?" 18.22. Jesus said to him, "I don't tell you until seven times, but, until seventy times seven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. "So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds." 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 20.16. So the last will be first, and the first last. For many are called, but few are chosen." 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 7. , "Don't judge, so that you won't be judged. , For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. , Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? , Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? , You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. , "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. , "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. , For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. , Or who is there among you, who, if his son asks him for bread, will give him a stone? , Or if he asks for a fish, who will give him a serpent? , If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! , Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. , "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. , How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. , "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. , By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? , Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. , A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. , Every tree that doesn't grow good fruit is cut down, and thrown into the fire. , Therefore, by their fruits you will know them. , Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. , Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' , Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' , "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. , The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. , Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. , The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall.", It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching, , for he taught them with authority, and not like the scribes. |
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| 93. Petronius Arbiter, Satyricon, 47.10, 55.6.1-55.6.19, 67.7, 67.12, 119.54, 119.56, 120.27-120.34, 120.83, 120.85-120.86 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 25, 92, 93 |
94. Lucan, Pharsalia, 1.160-1.167 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 43 | 1.160. In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: 1.161. In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: 1.162. In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: |
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| 95. Seneca The Younger, De Brevitate Vitae (Dialogorum Liber X ), 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 129 |
| 96. Seneca The Younger, On Anger, 1.21.4, 2.21.1-2.21.3, 2.21.8, 2.21.11, 2.25.3-2.25.4, 2.31.7, 2.33.3, 2.35.6, 3.5.5, 3.8.1, 3.9.4-3.9.5, 3.40.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) •seneca, virtue and vice in Found in books: Fertik, The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome (2019) 146, 147; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 92, 170, 172 |
| 97. Seneca The Younger, Natural Questions, 4a. pr. 2, 3.18, 3.17, 4b.13.4, 4b.13.6-7, 4b.13.1, 3.18.3, 3.18.1, 1.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 171 |
98. Seneca The Younger, Letters, 5.5, 7.3, 7.7, 24.25, 36.1, 40.5, 42.4, 51.1-51.5, 51.12-51.13, 56.5, 56.10, 56.15, 59.15, 59.17-59.18, 69.4, 71.15, 71.23, 73.6, 78.13, 78.23, 88.18, 89.20-89.21, 89.33, 90.9-90.10, 90.19, 90.26, 90.41-90.43, 94.9, 94.23, 95.25-95.28, 95.33, 95.41-95.42, 95.71-95.72, 100.10, 108.12, 114.9, 115.22, 120.9-120.11, 122.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Roller, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 280; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 49, 89, 143, 163, 164, 165, 168, 170, 171, 172, 173, 198, 231; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 138 | 5.5. Just as it is a sign of luxury to seek out dainties, so it is madness to avoid that which is customary and can be purchased at no great price. Philosophy calls for plain living, but not for pece; and we may perfectly well be plain and neat at the same time. This is the mean of which I approve; our life should observe a happy medium between the ways of a sage and the ways of the world at large; all men should admire it, but they should understand it also. 7.3. What do you think I mean? I mean that I come home more greedy, more ambitious, more voluptuous, and even more cruel and inhuman, – because I have been among human beings. By chance I attended a mid-day exhibition, expecting some fun, wit, and relaxation, – an exhibition at which men's eyes have respite from the slaughter of their fellow-men. But it was quite the reverse. The previous combats were the essence of compassion; but now all the trifling is put aside and it is pure murder.[1] The men have no defensive armour. They are exposed to blows at all points, and no one ever strikes in vain. 7.7. Much harm is done by a single case of indulgence or greed; the familiar friend, if he be luxurious, weakens and softens us imperceptibly; the neighbour, if he be rich, rouses our covetousness; the companion, if he be slanderous, rubs off some of his rust upon us, even though we be spotless and sincere. What then do you think the effect will be on character, when the world at large assaults it! You must either imitate or loathe the world. 40.5. Besides, this sort of speech contains a great deal of sheer emptiness; it has more sound than power. My terrors should be quieted, my irritations soothed, my illusions shaken off, my indulgences checked, my greed rebuked. And which of these cures can be brought about in a hurry? What physician can heal his patient on a flying visit? May I add that such a jargon of confused and ill-chosen words cannot afford pleasure, either? 42.4. These men simply lack the means whereby they may unfold their wickedness. Similarly, one can handle even a poisonous snake while it is stiff with cold; the poison is not lacking; it is merely numbed into inaction. In the case of many men, their cruelty, ambition, and indulgence only lack the favour of Fortune to make them dare crimes that would match the worst. That their wishes are the same you will in a moment discover, in this way: give them the power equal to their wishes. 51.1. [letters 1-20,22-50 not included] LI. On Baiae and Morals Every man does the best he can, my dear Lucilius! You over there have Etna, that lofty and most celebrated mountain of Sicily; (although I cannot make out why Messala, – or was it Valgius? for I have been reading in both, – has called it "unique," inasmuch as many regions belch forth fire, not merely the lofty ones where the phenomenon is more frequent, – presumably because fire rises to the greatest possible height, – but low-lying places also.) As for myself, I do the best I can; I have had to be satisfied with Baiae; and I left it the day after I reached it; for Baiae is a place to be avoided, because, though it has certain natural advantages, luxury has claimed it for her own exclusive resort. 51.1. Every man does the best he can, my dear Lucilius! You over there have Etna,[1] that lofty and most celebrated mountain of Sicily; (although I cannot make out why Messala, – or was it Valgius? for I have been reading in both, – has called it "unique," inasmuch as many regions belch forth fire, not merely the lofty ones where the phenomenon is more frequent, – presumably because fire rises to the greatest possible height, – but low-lying places also.) As for myself, I do the best I can; I have had to be satisfied with Baiae;[2] and I left it the day after I reached it; for Baiae is a place to be avoided, because, though it has certain natural advantages, luxury has claimed it for her own exclusive resort. 51.2. "What then," you say, "should any place be singled out as an object of aversion?" Not at all. But just as, to the wise and upright man, one style of clothing is more suitable than another, without his having an aversion for any particular colour, but because he thinks that some colours do not befit one who has adopted the simple life; so there are places also, which the wise man or he who is on the way toward wisdom will avoid as foreign to good morals. 51.2. What then, you say, "should any place be singled out as an object of aversion?" Not at all. But just as, to the wise and upright man, one style of clothing is more suitable than another, without his having an aversion for any particular colour, but because he thinks that some colours do not befit one who has adopted the simple life; so there are places also, which the wise man or he who is on the way toward wisdom will avoid as foreign to good morals. 51.3. Therefore, if he is contemplating withdrawal from the world, he will not select Canopus (although Canopus does not keep any man from living simply), nor Baiae either; for both places have begun to be resorts of vice. At Canopus luxury pampers itself to the utmost degree; at Baiae it is even more lax, as if the place itself demanded a certain amount of licence. 51.3. Therefore, if he is contemplating withdrawal from the world, he will not select Canopus[3] (although Canopus does not keep any man from living simply), nor Baiae either; for both places have begun to be resorts of vice. At Canopus luxury pampers itself to the utmost degree; at Baiae it is even more lax, as if the place itself demanded a certain amount of licence. 51.4. We ought to select abodes which are wholesome not only for the body but also for the character. Just as I do not care to live in a place of torture, neither do I care to live in a cafe. To witness persons wandering drunk along the beach, the riotous revelling of sailing parties, the lakes a-din with choral song, and all the other ways in which luxury, when it is, so to speak, released from the restraints of law not merely sins, but blazons its sins abroad, – why must I witness all this? 51.4. We ought to select abodes which are wholesome not only for the body but also for the character. Just as I do not care to live in a place of torture, neither do I care to live in a café. To witness persons wandering drunk along the beach, the riotous revelling of sailing parties, the lakes a-din with choral[4] song, and all the other ways in which luxury, when it is, so to speak, released from the restraints of law not merely sins, but blazons its sins abroad, – why must I witness all this? 51.5. We ought to see to it that we flee to the greatest possible distance from provocations to vice. We should toughen our minds, and remove them far from the allurements of pleasure. A single winter relaxed Hannibal's fibre; his pampering in Campania took the vigour out of that hero who had triumphed over Alpine snows. He conquered with his weapons, but was conquered by his vices. 51.5. We ought to see to it that we flee to the greatest possible distance from provocations to vice. We should toughen our minds, and remove them far from the allurements of pleasure. A single winter relaxed Hannibal's fibre; his pampering in Campania took the vigour out of that hero who had triumphed over Alpine snows. He conquered with his weapons, but was conquered by his vices. 51.12. Do you suppose that Cato would ever have dwelt in a pleasure-palace, that he might count the lewd women as they sailed past, the many kinds of barges painted in all sorts of colours, the roses which were wafted about the lake, or that he might listen to the nocturnal brawls of serenaders? Would he not have preferred to remain in the shelter of a trench thrown up by his own hands to serve for a single night? Would not anyone who is a man have his slumbers broken by a war-trumpet rather than by a chorus of serenaders? 51.12. Do you suppose that Cato would ever have dwelt in a pleasure-palace, that he might count the lewd women as they sailed past, the many kinds of barges painted in all sorts of colours, the roses which were wafted about the lake, or that he might listen to the nocturnal brawls of serenaders? Would he not have preferred to remain in the shelter of a trench thrown up by his own hands to serve for a single night? Would not anyone who is a man have his slumbers broken by a war-trumpet rather than by a chorus of serenaders? 51.13. But I have been haranguing against Baiae long enough; although I never could harangue often enough against vice. Vice, Lucilius, is what I wish you to proceed against, without limit and without end. For it has neither limit nor end. If any vice rend your heart, cast it away from you; and if you cannot be rid of it in any other way, pluck out your heart also. Above all, drive pleasures from your sight. Hate them beyond all other things, for they are like the bandits whom the Egyptians call "lovers," who embrace us only to garrotte us. Farewell. 51.13. But I have been haranguing against Baiae long enough; although I never could harangue often enough against vice. Vice, Lucilius, is what I wish you to proceed against, without limit and without end. For it has neither limit nor end. If any vice rend your heart, cast it away from you; and if you cannot be rid of it in any other way, pluck out your heart also. Above all, drive pleasures from your sight. Hate them beyond all other things, for they are like the bandits whom the Egyptians call "lovers,"[6] who embrace us only to garrotte us. Farewell. 56.15. "What then?" you say, "is it not sometimes a simpler matter just to avoid the uproar?" I admit this. Accordingly, I shall change from my present quarters. I merely wished to test myself and to give myself practice. Why need I be tormented any longer, when Ulysses found so simple a cure for his comrades even against the songs of the Sirens? Farewell. 56.15. What then? you say, "is it not sometimes a simpler matter just to avoid the uproar?" I admit this. Accordingly, I shall change from my present quarters. I merely wished to test myself and to give myself practice. Why need I be tormented any longer, when Ulysses found so simple a cure for his comrades[12] even against the songs of the Sirens? Farewell. 59.15. All men of this stamp, I maintain, are pressing on in pursuit of joy, but they do not know where they may obtain a joy that is both great and enduring. One person seeks it in feasting and self-indulgence; another, in canvassing for honours and in being surrounded by a throng of clients; another, in his mistress; another, in idle display of culture and in literature that has no power to heal; all these men are led astray by delights which are deceptive and short-lived – like drunkenness for example, which pays for a single hour of hilarious madness by a sickness of many days, or like applause and the popularity of enthusiastic approval which are gained, and atoned for, at the cost of great mental disquietude. 59.15. All men of this stamp, I maintain, are pressing on in pursuit of joy, but they do not know where they may obtain a joy that is both great and enduring. One person seeks it in feasting and self-indulgence; another, in canvassing for honours and in being surrounded by a throng of clients; another, in his mistress; another, in idle display of culture and in literature that has no power to heal; all these men are led astray by delights which are deceptive and short-lived – like drunkenness for example, which pays for a single hour of hilarious madness by a sickness of many days, or like applause and the popularity of enthusiastic approval which are gained, and atoned for, at the cost of great mental disquietude. 59.17. And when you query: "What do you mean? Do not the foolish and the wicked also rejoice?" I reply, no more than lions who have caught their prey. When men have wearied themselves with wine and lust, when night fails them before their debauch is done, when the pleasures which they have heaped upon a body that is too small to hold them begin to fester, at such times they utter in their wretchedness those lines of Vergil: Thou knowest how, amid false-glittering joys. We spent that last of nights. 59.17. And when you query: "What do you mean? Do not the foolish and the wicked also rejoice?" I reply, no more than lions who have caught their prey. When men have wearied themselves with wine and lust, when night fails them before their debauch is done, when the pleasures which they have heaped upon a body that is too small to hold them begin to fester, at such times they utter in their wretchedness those lines of Vergil:[13] Thou knowest how, amid false-glittering joys. We spent that last of nights. 59.18. Pleasure-lovers spend every night amid false-glittering joys, and just as if it were their last. But the joy which comes to the gods, and to those who imitate the gods, is not broken off, nor does it cease; but it would surely cease were it borrowed from without. Just because it is not in the power of another to bestow, neither is it subject to another's whims. That which Fortune has not given, she cannot take away. Farewell. 71.15. Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: "The whole race of man, both that which is and that which is to be, is condemned to die. of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties, – luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?" 71.15. Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: "The whole race of man, both that which is and that which is to be, is condemned to die. of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties, – luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?" 71.23. Why do you marvel if it helps a man, and on occasion even pleases him, to be burned, wounded, slain, or bound in prison? To a luxurious man, a simple life is a penalty; to a lazy man, work is punishment; the dandy pities the diligent man; to the slothful, studies are torture. Similarly, we regard those things with respect to which we are all infirm of disposition, as hard and beyond endurance, forgetting what a torment it is to many men to abstain from wine or to be routed from their beds at break of day. These actions are not essentially difficult; it is we ourselves that are soft and flabby. 71.23. Why do you marvel if it helps a man, and on occasion even pleases him, to be burned, wounded, slain, or bound in prison? To a luxurious man, a simple life is a penalty; to a lazy man, work is punishment; the dandy pities the diligent man; to the slothful, studies are torture. Similarly, we regard those things with respect to which we are all infirm of disposition, as hard and beyond endurance, forgetting what a torment it is to many men to abstain from wine or to be routed from their beds at break of day. These actions are not essentially difficult; it is we ourselves that are soft and flabby. 78.13. But do not of your own accord make your troubles heavier to bear and burden yourself with complaining. Pain is slight if opinion has added nothing to it; but if, on the other hand, you begin to encourage yourself and say, "It is nothing, – a trifling matter at most; keep a stout heart and it will soon cease"; then in thinking it slight, you will make it slight. Everything depends on opinion; ambition, luxury, greed, hark back to opinion. It is according to opinion that we suffer. 89.21. And now for a word with you, whose luxury spreads itself out as widely as the greed of those to whom I have just referred. To you I say: "Will this custom continue until there is no lake over which the pinnacles of your country-houses do not tower? Until there is no river whose banks are not bordered by your lordly structures? Wherever hot waters shall gush forth in rills, there you will be causing new resorts of luxury to rise. Wherever the shore shall bend into a bay, there will you straightway be laying foundations, and, not content with any land that has not been made by art, you will bring the sea within your boundaries. On every side let your house-tops flash in the sun, now set on mountain peaks where they command an extensive outlook over sea and land, now lifted from the plain to the height of mountains; build your manifold structures, your huge piles, – you are nevertheless but individuals, and puny ones at that! What profit to you are your many bed-chambers? You sleep in one. No place is yours where you yourselves are not." 90.9. All this sort of thing was born when luxury was being born, – this matter of cutting timbers square and cleaving a beam with unerring hand as the saw made its way over the marked-out line. The primal man with wedges split his wood. For they were not preparing a roof for a future banquet-ball; for no such use did they carry the pine trees or the firs along the trembling streets with a long row of drays – merely to fasten thereon panelled ceilings heavy with gold. 90.9. All this sort of thing was born when luxury was being born, – this matter of cutting timbers square and cleaving a beam with unerring hand as the saw made its way over the marked-out line. The primal man with wedges split his wood.[7] For they were not preparing a roof for a future banquet-ball; for no such use did they carry the pine-trees or the firs along the trembling streets[8] with a long row of drays – merely to fasten thereon panelled ceilings heavy with gold. 90.9. How often have cities in Asia, how often in Achaia, been laid low by a single shock of earthquake! How many towns in Syria, how many in Macedonia, have been swallowed up! How often has this kind of devastation laid Cyprus[6] in ruins! How often has Paphos collapsed! Not infrequently are tidings brought to us of the utter destruction of entire cities; yet how small a part of the world are we, to whom such tidings often come! Let us rise, therefore, to confront the operations of Fortune, and whatever happens, let us have the assurance that it is not so great as rumour advertises it to be. 90.9. They have ordered reason to serve this latter; they have made the Supreme Good of the noblest living being an abject and mean affair, and a monstrous hybrid, too, composed of various members which harmonize but ill. For as our Vergil, describing Scylla, says[7] Above, a human face and maiden's breast, – A beauteous breast, – below, a monster huge of bulk and shapeless, with a dolphin's tail Joined to a wolf-like belly. And yet to this Scylla are tacked on the forms of wild animals, dreadful and swift; but from what monstrous shapes have these wiseacres compounded wisdom! 90.10. Forked poles erected at either end propped up their houses. With close-packed branches and with leaves heaped up and laid sloping they contrived a drainage for even the heaviest rains. Beneath such dwellings, they lived, but they lived in peace. A thatched roof once covered free men; under marble and gold dwells slavery. 90.10. Forked poles erected at either end propped up their houses. With close-packed branches and with leaves heaped up and laid sloping they contrived a drainage for even the heaviest rains. Beneath such dwellings, they lived, but they lived in peace. A thatched roof once covered free men; under marble and gold dwells slavery. 90.10. A rich city has been laid in ashes, the jewel of the provinces, counted as one of them and yet not included with them;[7] rich though it was, nevertheless it was set upon a single hill,[8] and that not very large in extent. But of all those cities, of whose magnificence and grandeur you hear today, the very traces will be blotted out by time. Do you not see how, in Achaia, the foundations of the most famous cities have already crumbled to nothing, so that no trace is left to show that they ever even existed?[9] 90.10. Man's primary art is virtue itself; there is joined to this the useless and fleeting flesh, fitted only for the reception of food, as Posidonius remarks. This divine virtue ends in foulness, and to the higher parts, which are worshipful and heavenly, there is fastened a sluggish and flabby animal. As for the second desideratum, – quiet, – although it would indeed not of itself be of any benefit to the soul, yet it would relieve the soul of hindrances; pleasure, on the contrary, actually destroys the soul and softens all its vigour. What elements so inharmonious as these can be found united? To that which is most vigorous is joined that which is most sluggish, to that which is austere that which is far from serious, to that which is most holy that which is unrestrained even to the point of impurity. 90.19. Nature suffices for what she demands. Luxury has turned her back upon nature; each day she expands herself, in all the ages she has been gathering strength, and by her wit promoting the vices. At first, luxury began to lust for what nature regarded as superfluous, then for that which was contrary to nature; and finally she made the soul a bondsman to the body, and bade it be an utter slave to the body's lusts. All these crafts by which the city is patrolled – or shall I say kept in uproar – are but engaged in the body's business; time was when all things were offered to the body as to a slave, but now they are made ready for it as for a master. Accordingly, hence have come the workshops of the weavers and the carpenters; hence the savoury smells of the professional cooks; hence the wantonness of those who teach wanton postures, and wanton and affected singing. For that moderation which nature prescribes, which limits our desires by resources restricted to our needs, has abandoned the field; it has now come to this – that to want only what is enough is a sign both of boorishness and of utter destitution. 90.19. Nature suffices for what she demands. Luxury has turned her back upon nature; each day she expands herself, in all the ages she has been gathering strength, and by her wit promoting the vices. At first, luxury began to lust for what nature regarded as superfluous, then for that which was contrary to nature; and finally she made the soul a bondsman to the body, and bade it be an utter slave to the body's lusts. All these crafts by which the city is patrolled – or shall I say kept in uproar – are but engaged in the body's business; time was when all things were offered to the body as to a slave, but now they are made ready for it as for a master. Accordingly, hence have come the workshops of the weavers and the carpenters; hence the savoury smells of the professional cooks; hence the wantonness of those who teach wanton postures, and wanton and affected singing. For that moderation which nature prescribes, which limits our desires by resources restricted to our needs, has abandoned the field; it has now come to this – that to want only what is enough is a sign both of boorishness and of utter destitution. 90.19. Nevertheless, you should not believe those whose noisy clamour surrounds you; none of these things is an evil, none is beyond your power to bear, or is burdensome. It is only by common opinion that there is anything formidable in them. Your fearing death is therefore like your fear of gossip. But what is more foolish than a man afraid of words? Our friend Demetrius[16] is wont to put it cleverly when he says: "For me the talk of ignorant men is like the rumblings which issue from the belly. For," he adds, "what difference does it make to me whether such rumblings come from above or from below?" 90.19. We meet with one person who maintains that a wise man who has met with bodily misfortune is neither wretched nor happy. But he also is in error, for he is putting the results of chance upon a parity with the virtues, and is attributing only the same influence to things that are honourable as to things that are devoid of honour. But what is more detestable and more unworthy than to put contemptible things in the same class with things worthy of reverence! For reverence is due to justice, duty, loyalty, bravery, and prudence; on the contrary, those attributes are worthless with which the most worthless men are often blessed in fuller measure, – such as a sturdy leg, strong shoulders, good teeth, and healthy and solid muscles. 90.26. Wisdom's seat is higher; she trains not the hands, but is mistress of our minds. Would you know what wisdom has brought forth to light, what she has accomplished? It is not the graceful poses of the body, or the varied notes produced by horn and flute, whereby the breath is received and, as it passes out or through, is transformed into voice. It is not wisdom that contrives arms, or walls, or instruments useful in war; nay, her voice is for peace, and she summons all mankind to concord. 90.26. Wisdom's seat is higher; she trains not the hands, but is mistress of our minds. Would you know what wisdom has brought forth to light, what she has accomplished? It is not the graceful poses of the body, or the varied notes produced by horn and flute, whereby the breath is received and, as it passes out or through, is transformed into voice. It is not wisdom that contrives arms, or walls, or instruments useful in war; nay, her voice is for peace, and she summons all mankind to concord. 90.26. Why, then, should those goods which virtue bestows be incredible in the sight of us, who cultivate virtue, when they are found even in those who acknowledge pleasure as their mistress? These also, ignoble and base-minded as they are, declare that even in the midst of excessive pain and misfortune the wise man will be neither wretched nor happy. And yet this also is incredible, – nay, still more incredible than the other case. For I do not understand how, if virtue falls from her heights, she can help being hurled all the way to the bottom. She either must preserve one in happiness, or, if driven from this position, she will not prevent us from becoming unhappy. If virtue only stands her ground, she cannot be driven from the field; she must either conquer or be conquered. 90.43. What else but joy could it be to wander among the marvels which dotted the heavens far and wide? But you of the present day shudder at every sound your houses make, and as you sit among your frescoes the slightest creak makes you shrink in terror. They had no houses as big as cities. The air, the breezes blowing free through the open spaces, the flitting shade of crag or tree, springs crystal-clear and streams not spoiled by man's work, whether by water-pipe or by any confinement of the channel, but running at will, and meadows beautiful without the use of art, – amid such scenes were their rude homes, adorned with rustic hand. Such a dwelling was in accordance with nature; therein it was a joy to live, fearing neither the dwelling itself nor for its safety. In these days, however, our houses constitute a large portion of our dread. 90.43. What else but joy could it be to wander among the marvels which dotted the heavens far and wide? But you of the present day shudder at every sound your houses make, and as you sit among your frescoes the slightest creak makes you shrink in terror. They had no houses as big as cities. The air, the breezes blowing free through the open spaces, the flitting shade of crag or tree, springs crystal-clear and streams not spoiled by man's work, whether by water-pipe[27] or by any confinement of the channel, but running at will, and meadows beautiful without the use of art, – amid such scenes were their rude homes, adorned with rustic hand. Such a dwelling was in accordance with nature; therein it was a joy to live, fearing neither the dwelling itself nor for its safety. In these days, however, our houses constitute a large portion of our dread. 95.71. What force and energy are his! What confidence he displays amid the general panic! He knows that he is the only one whose standing is not in question, and that men do not ask whether Cato is free, but whether he is still among the free. Hence his contempt for danger and the sword. What a pleasure it is to say, in admiration of the unflinching steadiness of a hero who did not totter when the whole state was in ruins: A breast abounding in courage and muscle! 95.71. It is so: claqueurs and witnesses are irritants of all our mad foibles. You can make us cease to crave, if you only make us cease to display. Ambition, luxury, and waywardness need a stage to act upon; you will cure all those ills if you seek retirement. 95.72. It will be helpful not only to state what is the usual quality of good men, and to outline their figures and features, but also to relate and set forth what men there have been of this kind. We might picture that last and bravest wound of Cato's, through which Freedom breathed her last; or the wise Laelius and his harmonious life with his friend Scipio; or the noble deeds of the Elder Cato at home and abroad; or the wooden couches of Tubero, spread at a public feast, goatskins instead of tapestry, and vessels of earthenware set out for the banquet before the very shrine of Jupiter! What else was this except consecrating poverty on the Capitol? Though I know no other deed of his for which to rank him with the Catos, is this one not enough? It was a censorship, not a banquet. 95.72. Therefore, if our dwelling is situated amid the din of a city, there should be an adviser standing near us. When men praise great incomes, he should praise the person who can be rich with a slender estate and measures his wealth by the use he makes of it. In the face of those who glorify influence and power, he should of his own volition recommend a leisure devoted to study, and a soul which has left the external and found itself. 108.12. When we hear such words as these, we are led towards a confession of the truth. Even men in whose opinion nothing is enough, wonder and applaud when they hear such words, and swear eternal hatred against money. When you see them thus disposed, strike home, keep at them, and charge them with this duty, dropping all double meanings, syllogisms, hair-splitting, and the other side-shows of ineffective smartness. Preach against greed, preach against high living; and when you notice that you have made progress and impressed the minds of your hearers, lay on still harder. You cannot imagine how much progress can be brought about by an address of that nature, when you are bent on curing your hearers and are absolutely devoted to their best interests. For when the mind is young, it may most easily be won over to desire what is honourable and upright; truth, if she can obtain a suitable pleader, will lay strong hands upon those who can still be taught, those who have been but superficially spoiled. 120.10. Again, we have marked another man who is kind to his friends and restrained towards his enemies, who carries on his political and his personal business with scrupulous devotion, not lacking in longsuffering where there is anything that must be endured, and not lacking in prudence when action is to be taken. We have marked him giving with lavish hand when it was his duty to make a payment, and, when he had to toil, striving resolutely and lightening his bodily weariness by his resolution. Besides, he has always been the same, consistent in all his actions, not only sound in his judgment but trained by habit to such an extent that he not only can act rightly, but cannot help acting rightly. We have formed the conception that in such a man perfect virtue exists. 120.11. We have separated this perfect virtue into its several parts. The desires had to be reined in, fear to be suppressed, proper actions to be arranged, debts to be paid; we therefore included self-restraint, bravery, prudence, and justice – assigning to each quality its special function. How then have we formed the conception of virtue? Virtue has been manifested to us by this man's order, propriety, steadfastness, absolute harmony of action, and a greatness of soul that rises superior to everything. Thence has been derived our conception of the happy life, which flows along with steady course, completely under its own control. 122.8. Do not men live contrary to Nature who crave roses in winter, or seek to raise a spring flower like the lily by means of hot-water heaters and artificial changes of temperature? Do not men live contrary to Nature who grow fruit-trees on the top of a wall? Or raise waving forests upon the roofs and battlements of their houses – the roots starting at a point to which it would be outlandish for the tree-tops to reach? Do not men live contrary to Nature who lay the foundations of bathrooms in the sea and do not imagine that they can enjoy their swim unless the heated pool is lashed as with the waves of a storm? |
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| 99. Seneca The Younger, De Beneficiis, 7.9.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 92 |
100. Clement of Rome, 1 Clement, 3.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232| 3.4. διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον βαδίζειν κατὰ τὰς ἐπιθυμίας τῆς καρδίας αὐτοῦ τῆς πονηρᾶς, ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας, Wisd. 7, 21 δἰ οὖ καὶ θάνατος εἰσῆλθεν εἰς τὸν κόσμον. | |
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| 101. Silius Italicus, Punica, 6.638-6.640, 7.524 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •similarity, of virtues and vices •fighting (of vices and virtue) Found in books: Roller, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 176; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 49 |
| 102. Suetonius, Nero, 27.3, 31.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 168 |
| 103. Seneca The Younger, De Consolatione Ad Helviam, 10.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 163 |
| 104. Tacitus, Annals, 2.33.3-2.33.4, 3.52.3, 3.53.2, 3.54.3, 3.54.5, 4.6.4, 4.6.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 107 |
| 105. Seneca The Younger, On Leisure, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 165 |
| 106. Valerius Maximus, Memorable Deeds And Sayings, 4.3, 4.3. init. 1, 4.3.7, 4.3.11, 4.3. ext. 4, 6.1, 9.1.3, 9.1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 71 |
| 107. Juvenal, Satires, 1.140, 4.137, 6.1-6.20, 6.292-6.305, 6.308-6.311, 11.22, 11.45, 11.56-11.81, 15.45 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 88, 89 |
108. Josephus Flavius, Jewish Antiquities, 4.219 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 245| 4.219. Εἷς δὲ μὴ πιστευέσθω μάρτυς, ἀλλὰ τρεῖς ἢ τὸ τελευταῖον δύο, ὧν τὴν μαρτυρίαν ἀληθῆ ποιήσει τὰ προβεβιωμένα. γυναικῶν δὲ μὴ ἔστω μαρτυρία διὰ κουφότητα καὶ θράσος τοῦ γένους αὐτῶν: μαρτυρείτωσαν δὲ μηδὲ δοῦλοι διὰ τὴν τῆς ψυχῆς ἀγένειαν, οὓς ἢ διὰ κέρδος εἰκὸς ἢ διὰ φόβον μὴ τἀληθῆ μαρτυρῆσαι. ἂν δέ τις ψευδομαρτυρήσας πιστευθῇ, πασχέτω ταῦτ' ἐλεγχθεὶς ὅσα ὁ καταμαρτυρηθεὶς πάσχειν ἔμελλεν. | 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. |
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109. Josephus Flavius, Life, 423 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189| 423. ἐπεὶ δ' εἰς τὴν ̔Ρώμην ἥκομεν, πολλῆς ἔτυχον παρὰ Οὐεσπασιανοῦ προνοίας: καὶ γὰρ καὶ κατάλυσιν ἔδωκεν ἐν τῇ οἰκίᾳ τῇ πρὸ τῆς ἡγεμονίας αὐτῷ γενομένῃ πολιτείᾳ τε ̔Ρωμαίων ἐτίμησεν καὶ σύνταξιν χρημάτων ἔδωκεν καὶ τιμῶν διετέλει μέχρι τῆς ἐκ τοῦ βίου μεταστάσεως οὐδὲν τῆς πρὸς ἐμὲ χρηστότητος ὑφελών, [ὅ μοι] διὰ τὸν φθόνον ἤνεγκε κίνδυνον: | |
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| 110. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 18.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 129 |
| 111. Seneca The Younger, De Constantia Sapientis, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 173 |
112. Cassius Dio, Roman History, 57.18.5, 62.15.1-62.15.6, 7877.19.1, 7877.22.1, 7877.22.3, 7877.23.2, 7877.24.1, 7978.1.1-7978.1.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fighting (of vices and virtue) •excerpta constantiniana, excerpta de virtutibus et vitiis (excerpts on virtues and vices), excerpta valesiana, alternative name of Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 16, 168; Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 172 | 57.18.5. It ran:"When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris . . ." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine. 57.18.5. It ran: "When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris . . ." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine. 5 a As the Jews flocked to Rome in great numbers and were converting many of the natives to their ways, he banished most of them. 6 At the death of Germanicus Tiberius and Livia were thoroughly pleased, but everybody else was deeply grieved. He was a man of the most striking physical beauty and likewise of the noblest spirit, and was conspicuous alike for his culture and for his strength. Though the bravest of men against the foe, he showed himself most gentle with his countrymen; 62.15.6. The pushing and fighting and general uproar that took place, both on the part of those who were actually going in and on the part of those who were standing around outside, were disgraceful. Many men met their death in these encounters, and many women, too, some of the latter being suffocated and some being seized and carried off. |
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| 113. Alexander of Aphrodisias, On Fate, 13.182.16-13.182.19, 14.183.22-14.183.23, 14.184.12-14.184.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtue, and vice Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 246 |
| 114. Pliny The Younger, Letters, 2.6, 2.6.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 88, 142 |
| 115. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
| 116. Pliny The Younger, Letters, 2.6, 2.6.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 88, 142 |
| 117. Hippolytus, Refutation of All Heresies, 1.14.1, 7.21.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
118. Irenaeus, Refutation of All Heresies, 1.12.2, 1.29.4, 1.30.7, 2.13.3, 2.13.8, 2.28.4, 4.11.2, 15.24.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232, 268 | 1.12.2. These fancied beings (like the Jove of Homer, who is represented as passing an anxious sleepless night in devising plans for honouring Achilles and destroying numbers of the Greeks) will not appear to you, my dear friend, to be possessed of greater knowledge than He who is the God of the universe. He, as soon as He thinks, also performs what He has willed; and as soon as He wills, also thinks that which He has willed; then thinking when He wills, and then willing when He thinks, since He is all thought, [all will, all mind, all light,] all eye, all ear, the one entire fountain of all good things. 1.29.4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth [from his place] in a state of great impatience, [which had come upon him] because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this [lower] creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent. 1.30.7. But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery. 2.13.3. These things may properly be said to hold good in men, since they are compound by nature, and consist of a body and a soul. But those who affirm that Ennoea was sent forth from God, and Nous from Ennoea, and then, in succession, Logos from these, are, in the first place, to be blamed as having improperly used these productions; and, in the next place, as describing the affections, and passions, and mental tendencies of men, while they [thus prove themselves] ignorant of God. By their manner of speaking, they ascribe those things which apply to men to the Father of all, whom they also declare to be unknown to all; and they deny that He himself made the world, to guard against attributing want of power to Him; while, at the same time, they endow Him with human affections and passions. But if they had known the Scriptures, and been taught by the truth, they would have known, beyond doubt, that God is not as men are; and that His thoughts are not like the thoughts of men. For the Father of all is at a vast distance from those affections and passions which operate among men. He is a simple, uncompounded Being, without diverse members, and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good--even as the religious and pious are wont to speak concerning God. 2.28.4. For consider, all ye who invent such opinions, since the Father Himself is alone called God, who has a real existence, but whom ye style the Demiurge; since, moreover, the Scriptures acknowledge Him alone as God; and yet again, since the Lord confesses Him alone as His own Father, and knows no other, as I shall show from His very words,-- when ye style this very Being the fruit of defect, and the offspring of ignorance, and describe Him as being ignorant of those things which are above Him, with the various other allegations which you make regarding Him,--consider the terrible blasphemy [ye are thus guilty of] against Him who truly is God. Ye seem to affirm gravely and honestly enough that ye believe in God; but then, as ye are utterly unable to reveal any other God, ye declare this very Being in whom ye profess to believe, the fruit of defect and the offspring of ignorance. Now this blindness and foolish talking flow to you from the fact that ye reserve nothing for God, but ye wish to proclaim the nativity and production both of God Himself, of His Ennoea, of His Logos, and Life, and Christ; and ye form the idea of these from no other than a mere human experience; not understanding, as I said before, that it is possible, in the case of man, who is a compound being, to speak in this way of the mind of man and the thought of man; and to say that thought (ennoea) springs from mind (sensus), intention (enthymesis) again from thought, and word (logos) from intention (but which logos? for there is among the Greeks one logos which is the principle that thinks, and another which is the instrument by means of which thought is expressed); and [to say] that a man sometimes is at rest and silent, while at other times he speaks and is active. But since God is all mind, all reason, all active spirit, all light, and always exists one and the same, as it is both beneficial for us to think of God, and as we learn regarding Him from the Scriptures, such feelings and divisions [of operation] cannot fittingly be ascribed to Him. For our tongue, as being carnal, is not sufficient to minister to the rapidity of the human mind, inasmuch as that is of a spiritual nature, for which reason our word is restrained within us, and is not at once expressed as it has been conceived by the mind, but is uttered by successive efforts, just as the tongue is able to serve it. 4.11.2. And in this respect God differs from man, that God indeed makes, but man is made; and truly, He who makes is always the same; but that which is made must receive both beginning, and middle, and addition, and increase. And God does indeed create after a skilful manner, while, [as regards] man, he is created skilfully. God also is truly perfect in all things, Himself equal and similar to Himself, as He is all light, and all mind, and all substance, and the fount of all good; but man receives advancement and increase towards God. For as God is always the same, so also man, when found in God, shall always go on towards God. For neither does God at any time cease to confer benefits upon, or to enrich man; nor does man ever cease from receiving the benefits, and being enriched by God. For the receptacle of His goodness, and the instrument of His glorification, is the man who is grateful to Him that made him; and again, the receptacle of His just judgment is the ungrateful man, who both despises his Maker and is not subject to His Word; who has promised that He will give very much to those always bringing forth fruit, and more [and more] to those who have the Lord's money. "Well done," He says, "good and faithful servant: because thou hast been faithful in little, I will appoint thee over many things; enter thou into the joy of thy Lord." The Lord Himself thus promises very much. |
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| 119. Sextus, Against The Mathematicians, 9.144 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
| 120. Apuleius, Apology, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 222 |
121. Theophilus, To Autolycus, 2.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 | 2.29. When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, I have gotten a man from God. And yet again she bare a second son, whose name was Abel, who began to be a keeper of sheep, but Cain tilled the ground. Genesis 4:1-2 Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled The Genesis of the World, can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children - being carried away with spite because he had not succeeded in putting them to death - when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, Where is Abel your brother? But Cain answered God contumaciously, saying, I know not; am I my brother's keeper? God, being thus made angry with him, said, What have you done? The voice of your brother's blood cries to me from the earth, which opened her mouth to receive your brother's blood from your hand. Groaning and trembling shall you be on the earth. From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed. |
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| 122. Apuleius, The Golden Ass, 5.30-5.31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 222 |
| 123. Anon., Apocryphon of John (Nhc Ii), 2.13.8-2.13.9, 2.13.13, 4.20.22-4.20.24, 4.20.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 124. Longus, Daphnis And Chloe, 1.1, 1.12.5, 1.15.3, 1.17.1, 1.19.3, 1.21.3, 1.26.2, 1.28.2, 1.29.1, 1.30.1, 1.31.2, 2.2.1, 2.12.2, 2.20.3, 2.23.4, 2.27.2-2.27.3, 2.28.1, 2.31.2-2.31.3, 2.32.2, 3.4.5, 3.13.4, 3.18.4, 3.19.3, 3.29.2, 4.1.3, 4.3, 4.6.2-4.6.3, 4.8, 4.10.2, 4.11.2, 4.12.2-4.12.3, 4.13.3, 4.14.1, 4.15.2-4.15.4, 4.16.2, 4.17.4, 4.20.1, 4.22.3, 4.25.2, 4.26.1, 4.31.1, 4.32.3, 4.33.3, 4.35.2-4.35.4, 4.37.2, 4.38, 21.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 692 |
| 125. Hermogenes, Rhetorical Exercises, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 341 |
126. Origen, On First Principles, 1.1.6, 1.2.4, 1.2.10, 1.2.13, 1.5.3, 1.5.5, 1.6.2, 1.8.3, 2.9.2, 4.4.8, 4.4.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 | 1.1.6. But it will not appear absurd if we employ another similitude to make the matter clearer. Our eyes frequently cannot look upon the nature of the light itself — that is, upon the substance of the sun; but when we behold his splendour or his rays pouring in, perhaps, through windows or some small openings to admit the light, we can reflect how great is the supply and source of the light of the body. So, in like manner. the works of Divine Providence and the plan of this whole world are a sort of rays, as it were, of the nature of God, in comparison with His real substance and being. As, therefore, our understanding is unable of itself to behold God Himself as He is, it knows the Father of the world from the beauty of His works and the comeliness of His creatures. God, therefore, is not to be thought of as being either a body or as existing in a body, but as an uncompounded intellectual nature, admitting within Himself no addition of any kind; so that He cannot be believed to have within him a greater and a less, but is such that He is in all parts Μονάς, and, so to speak, ῾Ενάς, and is the mind and source from which all intellectual nature or mind takes its beginning. But mind, for its movements or operations, needs no physical space, nor sensible magnitude, nor bodily shape, nor color, nor any other of those adjuncts which are the properties of body or matter. Wherefore that simple and wholly intellectual nature can admit of no delay or hesitation in its movements or operations, lest the simplicity of the divine nature should appear to be circumscribed or in some degree hampered by such adjuncts, and lest that which is the beginning of all things should be found composite and differing, and that which ought to be free from all bodily intermixture, in virtue of being the one sole species of Deity, so to speak, should prove, instead of being one, to consist of many things. That mind, moreover, does not require space in order to carry on its movements agreeably to its nature, is certain from observation of our own mind. For if the mind abide within its own limits, and sustain no injury from any cause, it will never, from diversity of situation, be retarded in the discharge of its functions; nor, on the other hand, does it gain any addition or increase of mobility from the nature of particular places. And here, if any one were to object, for example, that among those who are at sea, and tossed by its waves the mind is considerably less vigorous than it is wont to be on land, we are to believe that it is in this state, not from diversity of situation, but from the commotion or disturbance of the body to which the mind is joined or attached. For it seems to be contrary to nature, as it were, for a human body to live at sea; and for that reason it appears, by a sort of inequality of its own, to enter upon its mental operations in a slovenly and irregular manner, and to perform the acts of the intellect with a duller sense, in as great degree as those who on land are prostrated with fever; with respect to whom it is certain, that if the mind do not discharge its functions as well as before, in consequence of the attack of disease, the blame is to be laid not upon the place, but upon the bodily malady, by which the body, being disturbed and disordered, renders to the mind its customary services under by no means the well-known and natural conditions: for we human beings are animals composed of a union of body and soul, and in this way (only) was it possible for us to live upon the earth. But God, who is the beginning of all things, is not to be regarded as a composite being, lest perchance there should be found to exist elements prior to the beginning itself, out of which everything is composed, whatever that be which is called composite. Neither does the mind require bodily magnitude in order to perform any act or movement; as when the eye by gazing upon bodies of larger size is dilated, but is compressed and contracted in order to see smaller objects. The mind, indeed, requires magnitude of an intellectual kind, because it grows, not after the fashion of a body, but after that of intelligence. For the mind is not enlarged, together with the body, by means of corporal additions, up to the twentieth or thirtieth year of life; but the intellect is sharpened by exercises of learning, and the powers implanted within it for intelligent purposes are called forth; and it is rendered capable of greater intellectual efforts, not being increased by bodily additions, but carefully polished by learned exercises. But these it cannot receive immediately from boyhood, or from birth, because the framework of limbs which the mind employs as organs for exercising itself is weak and feeble; and it is unable to bear the weight of its own operations, or to exhibit a capacity for receiving training. 1.2.4. This Son, accordingly, is also the truth and life of all things which exist. And with reason. For how could those things which were created live, unless they derived their being from life? Or how could those things which are, truly exist, unless they came down from the truth? Or how could rational beings exist, unless the Word or reason had previously existed? Or how could they be wise, unless there were wisdom? But since it was to come to pass that some also should fall away from life, and bring death upon themselves by their declension — for death is nothing else than a departure from life — and as it was not to follow that those beings which had once been created by God for the enjoyment of life should utterly perish, it was necessary that, before death, there should be in existence such a power as would destroy the coming death, and that there should be a resurrection, the type of which was in our Lord and Saviour, and that this resurrection should have its ground in the wisdom and word and life of God. And then, in the next place, since some of those who were created were not to be always willing to remain unchangeable and unalterable in the calm and moderate enjoyment of the blessings which they possessed, but, in consequence of the good which was in them being theirs not by nature or essence, but by accident, were to be perverted and changed, and to fall away from their position, therefore was the Word and Wisdom of God made the Way. And it was so termed because it leads to the Father those who walk along it. 1.5.3. After the enumeration, then, of so many and so important names of orders and offices, underlying which it is certain that there are personal existences, let us inquire whether God, the creator and founder of all things, created certain of them holy and happy, so that they could admit no element at all of an opposite kind, and certain others so that they were made capable both of virtue and vice; or whether we are to suppose that He created some so as to be altogether incapable of virtue, and others again altogether incapable of wickedness, but with the power of abiding only in a state of happiness, and others again such as to be capable of either condition. In order, now, that our first inquiry may begin with the names themselves, let us consider whether the holy angels, from the period of their first existence, have always been holy, and are holy still, and will be holy, and have never either admitted or had the power to admit any occasion of sin. Then in the next place, let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them, and whether these latter were created of such a nature, and formed for the very purpose of being subject and subordinate. In like manner, also, whether those which are called powers were created of such a nature and for the express purpose of exercising power, or whether their arriving at that power and dignity is a reward and desert of their virtue. Moreover, also, whether those which are called thrones or seats gained that stability of happiness at the same time with their coming forth into being, so as to have that possession from the will of the Creator alone; or whether those which are called dominions had their dominion conferred on them, not as a reward for their proficiency, but as the peculiar privilege of their creation, so that it is something which is in a certain degree inseparable from them, and natural. Now, if we adopt the view that the holy angels, and the holy powers, and the blessed seats, and the glorious virtues, and the magnificent dominions, are to be regarded as possessing those powers and dignities and glories in virtue of their nature, it will doubtless appear to follow that those beings which have been mentioned as holding offices of an opposite kind must be regarded in the same manner; so that those principalities with whom we have to struggle are to be viewed, not as having received that spirit of opposition and resistance to all good at a later period, or as falling away from good through the freedom of the will, but as having had it in themselves as the essence of their being from the beginning of their existence. In like manner also will it be the case with the powers and virtues, in none of which was wickedness subsequent or posterior to their first existence. Those also whom the apostle termed rulers and princes of the darkness of this world, are said, with respect to their rule and occupation of darkness, to fall not from perversity of intention, but from the necessity of their creation. Logical reasoning will compel us to take the same view with regard to wicked and maligt spirits and unclean demons. But if to entertain this view regarding maligt and opposing powers seem to be absurd, as it is certainly absurd that the cause of their wickedness should be removed from the purpose of their own will, and ascribed of necessity to their Creator, why should we not also be obliged to make a similar confession regarding the good and holy powers, that, viz., the good which is in them is not theirs by essential being, which we have manifestly shown to be the case with Christ and the Holy Spirit alone, as undoubtedly with the Father also? For it was proved that there was nothing compound in the nature of the Trinity, so that these qualities might seem to belong to it as accidental consequences. From which it follows, that in the case of every creature it is a result of his own works and movements, that those powers which appear either to hold sway over others or to exercise power or dominion, have been preferred to and placed over those whom they are said to govern or exercise power over, and not in consequence of a peculiar privilege inherent in their constitutions, but on account of merit. 1.6.2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death — the last enemy — shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: I do not pray for these alone, but for all who shall believe in Me through their word: that they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us; and again, when He says: That they may be one, even as We are one; I in them, and You in Me, that they may be made perfect in one. And this is further confirmed by the language of the Apostle Paul: Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fullness of Christ. And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: That you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment. 2.9.2. But since those rational natures, which we have said above were made in the beginning, were created when they did not previously exist, in consequence of this very fact of their nonexistence and commencement of being, are they necessarily changeable and mutable; since whatever power was in their substance was not in it by nature, but was the result of the goodness of their Maker. What they are, therefore, is neither their own nor endures for ever, but is bestowed by God. For it did not always exist; and everything which is a gift may also be taken away, and disappear. And a reason for removal will consist in the movements of souls not being conducted according to right and propriety. For the Creator gave, as an indulgence to the understandings created by Him, the power of free and voluntary action, by which the good that was in them might become their own, being preserved by the exertion of their own will; but slothfulness, and a dislike of labour in preserving what is good, and an aversion to and a neglect of better things, furnished the beginning of a departure from goodness. But to depart from good is nothing else than to be made bad. For it is certain that to want goodness is to be wicked. Whence it happens that, in proportion as one falls away from goodness, in the same proportion does he become involved in wickedness. In which condition, according to its actions, each understanding, neglecting goodness either to a greater or more limited extent, was dragged into the opposite of good, which undoubtedly is evil. From which it appears that the Creator of all things admitted certain seeds and causes of variety and diversity, that He might create variety and diversity in proportion to the diversity of understandings, i.e., of rational creatures, which diversity they must be supposed to have conceived from that cause which we have mentioned above. And what we mean by variety and diversity is what we now wish to explain. |
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127. Origen, Against Celsus, 4.14, 6.44 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268, 293 | 4.14. But let us look at what Celsus next with great ostentation announces in the following fashion: And again, he says, let us resume the subject from the beginning, with a larger array of proofs. And I make no new statement, but say what has been long settled. God is good, and beautiful, and blessed, and that in the best and most beautiful degree. But if he come down among men, he must undergo a change, and a change from good to evil, from virtue to vice, from happiness to misery, and from best to worst. Who, then, would make choice of such a change? It is the nature of a mortal, indeed, to undergo change and remoulding, but of an immortal to remain the same and unaltered. God, then, could not admit of such a change. Now it appears to me that the fitting answer has been returned to these objections, when I have related what is called in Scripture the condescension of God to human affairs; for which purpose He did not need to undergo a transformation, as Celsus thinks we assert, nor a change from good to evil, nor from virtue to vice, nor from happiness to misery, nor from best to worst. For, continuing unchangeable in His essence, He condescends to human affairs by the economy of His providence. We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as You are the same, and I change not; whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction. Nay, even the god of the Stoics, as being corporeal, at one time has his whole essence composed of the guiding principle when the conflagration (of the world) takes place; and at another, when a rearrangement of things occurs, he again becomes partly material. For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. 6.44. For it is impossible that the good which is the result of accident, or of communication, should be like that good which comes by nature; and yet the former will never be lost by him who, so to speak, partakes of the living bread with a view to his own preservation. But if it should fail any one, it must be through his own fault, in being slothful to partake of this living bread and genuine drink, by means of which the wings, nourished and watered, are fitted for their purpose, even according to the saying of Solomon, the wisest of men, concerning the truly rich man, that he made to himself wings like an eagle, and returns to the house of his patron. For it became God, who knows how to turn to proper account even those who in their wickedness have apostatized from Him, to place wickedness of this sort in some part of the universe, and to appoint a training-school of virtue, wherein those must exercise themselves who would desire to recover in a lawful manner the possession (which they had lost); in order that being tested, like gold in the fire, by the wickedness of these, and having exerted themselves to the utmost to prevent anything base injuring their rational nature, they may appear deserving of an ascent to divine things, and may be elevated by the Word to the blessedness which is above all things, and so to speak, to the very summit of goodness. Now he who in the Hebrew language is named Satan, and by some Satanas - as being more in conformity with the genius of the Greek language - signifies, when translated into Greek, adversary. But every one who prefers vice and a vicious life, is (because acting in a manner contrary to virtue) Satanas, that is, an adversary to the Son of God, who is righteousness, and truth, and wisdom. With more propriety, however, is he called adversary, who was the first among those that were living a peaceful and happy life to lose his wings, and to fall from blessedness; he who, according to Ezekiel, walked faultlessly in all his ways, until iniquity was found in him, and who being the seal of resemblance and the crown of beauty in the paradise of God, being filled as it were with good things, fell into destruction, in accordance with the word which said to him in a mystic sense: You have fallen into destruction, and shall not abide forever. We have ventured somewhat rashly to make these few remarks, although in so doing we have added nothing of importance to this treatise. If any one, however, who has leisure for the examination of the sacred writings, should collect together from all sources and form into one body of doctrine what is recorded concerning the origin of evil, and the manner of its dissolution, he would see that the views of Moses and the prophets regarding Satan had not been even dreamed of either by Celsus or any one of those whose soul had been dragged down, and torn away from God, and from right views of Him, and from His word, by this wicked demon. |
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| 128. Origen, Commentary On Matthew, 15.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 129. Athanasius, Defense Against The Arians, 1.14, 1.20, 1.36, 3.65 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264, 269 |
| 130. Athanasius, Defense of The Nicene Definition, 22, 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264, 269 |
| 131. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, 52 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264, 269 |
132. Diogenes Laertius, Lives of The Philosophers, 2.23, 6.1.11, 6.2.58, 7.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •vice and virtue •vice and virtue lists •virtue, and vice Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 133; Keener, First-Second Corinthians (2005) 189; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 461 | 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. |
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| 133. Porphyry, Exposition On Aristotle'S Categories By Question And Response, 114.1, 137.39-138.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264 |
| 134. Porphyry, Introduction, Or The Predictables, 12.24, 12.25, 16.20-17.2, 17.12, 19.19, 21.15, 21.16, 21.17, 21.20-22.3, 22.5, 278 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 265 |
135. Nag Hammadi, The Gospel of Thomas, 63, 102 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530 | 102. Jesus said, "Damn the Pharisees! They are like a dog sleeping in the cattle manger: the dog neither eats nor [lets] the cattle eat." |
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| 136. Nag Hammadi, The Gospel of Philip, 79.24-79.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cardinal virtues and vices Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170 |
| 137. Nag Hammadi, On The Origin of The World, a b c d\n0 113(121.13-15) 113(121.13 113(121 13\n1 121.13) 121.13) 121 13)\n2 109(120.15-16) 109(120.15 109(120 15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 138. Nag Hammadi, Authoritative Teaching, 23.8-23.22, 23.29-23.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 172, 173 |
| 139. Nag Hammadi, A Valentinian Exposition, 23.19-23.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cardinal virtues and vices Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170 |
| 140. Origen, Commentary On Genesis, a b c d\n0 2.18 (124-25) 2.18 (124 2 18 (124 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
| 141. Menander of Laodicea, Rhet., 2.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 142. Anon., Alphabetical Collection, 10.102 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus, vice and virtue, bifurcation of λύπη as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 546 |
| 143. Prudentius, Psychomachia, 326.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 230, 231 |
| 144. John Chrysostom, Homilies On Hebrews, 12.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264 |
| 145. John Chrysostom, Homilies On Genesis, 16.2-16.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 146. Prudentius, Hamartigenia, 857-858, 856 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 230 |
| 147. Titus of Bostra, Contra Manich., p. 7.14-15, p. 27.20-28.18, p. 26.38-39, 11.50, 4.108, 4.109, 11.28, p. 27.12-16, p. 21.25-29, p. 21.20-23, 11.30, 3.29.1, 3.29.2, 3.29.5, 11.39, 4.60, 4.61, 4.64, 11.29, 4.83, 3.23.13, p. 29.11, p. 47.2-32, p. 49.19-50.10, p. 11.27), p. 50.10-22, p. 50.17-18, 3.15.5, 3.17.11, 3.18.3, 3.18.7, p. 28.12-15, 3.23.9, 91.15, 3.23.11, 3.23.12, p. 30.21-24, p. 29.20-22, p. 2.56, 3.43, 91.14, 2.47, 69.30, p. 7.5-10, p. 7.11-12, p. 7.12-13, p. 7.12, p. 7.13-17, p. 7.4-5, p.168.27, p. 11.28), 3.23.17, p. 31.7-17, p. 31.17-19, p. 31.19-23, p. 11.30), p. 31.23-29, 3.28.1, 11.27, 3.28.2, 3.28.3, 4.84, 69.32, p. 11.29), p. 31.34, p. 7.4, 3.21, 3.20, 3.19, 3.18, 3.17, 3.16, 3.15, 3.14, 3.13, 3.12, 3.22, 3.11, 3.10, 3.23, 3.24, 40.25, p. 32.8-11, p. 32.5-9, p. 32.4-5, p. 32.4, p. 32.3, p. 31.39-32.4, p. 31.35-38, 4.85, 4.82, p. 31.13, p. 21.29-30, p. 1.7, p. 1.13, 4.19, 11.19, p. 11.19), p. 8.15-16, p. 7.36-8.3, p. 7.31-8.16, p. 6.32-7.4, 4.91, p.172.11-12, 11.48, p. 2.3, p. 27.9, p.167.29-168.7, p.164.5-22, p. 61.37-62.13, p. 2.58, p. 55.18-37, p. 2.45-46, p. 49.20-21, p. 27.9-12, 3.25, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, p. 20.31-21.2, p. 21.14, p. 22.23, p. 31.34-35, p. 32.19-22, p.183.9-11, 4.96, 4.95, 4.94, 4.93, 4.97, 4.92, 4.98, 4.100, p. 7.17-25, p. 7.32-33, 4.107, 4.106, 4.105, 4.104, 4.103, 4.102, 4.101, 4.99, 4.89, p. 29.9-18, p. 29.28-34, p.159.18, p.159.16, p.159.13, p.159.9, 3.29.8, 3.29, 3.28, 3.27, 3.26, 4.90, 4.88, 4.87, 4.86, p. 20.22-24, p. 20.30, p. 20.31-33, p. 21.2-6, p. 23.1, p. 2.7-8, p. 11.5), p.342.11-12, 37.6, p. 3.735, 11.49, 11.49), p.172.14, p.172.13, 37.5, p. 2.4, p. 2.5, p. 2.6, 11.6, p. 2.7, 3.30, 90.27, 90.26, 4.57, p. 11.23), 4.28, p. 2.8, p. 2.9, p. 2.10, p. 2.11, p. 2.12, p. 2.14, 37.4, p.320.12, p. 2.22, p. 32.25, 37.3, 3.18.4, 11.39), 3.18.2, 3.18.1, 37.7, 37.8, 37.22, 11.16, 3.17.7, 3.15.12, p.314.11-12, 3.15.11, 3.28.5, 11.40, 2.7, p. 11.16), 11.38, p. 1.31, p. 1.30, p. 1.29, 90.24, 11.51, 11.40), p. 11.17), 3.13.10, p.310.9-12, 11.50.i, 3.71, 11.50.i), 90.25, p. 1.35, p. 1.34, p. 1.33, p.143.16-17, 11.23, 4.30, p. 1.32, p.148.5-6, p.178.6, p.143.35-144.1, 3.69, 3.70, 3.67, p. 1.28, p. 1.27, p. 1.26, p. 1.25, 3.18.5, 11.5, p.342.1-4, 11.17, 3.68, 3.65, 3.66, p. 11.6), 11.38), 3.64, p. 1.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264 |
| 148. Julian (Emperor), Letters, 52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 171 |
| 149. Stobaeus, Anthology, 3.1.172 (5th cent. CE - 5th cent. CE) Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 461 |
| 150. Anon., Life of Aesop, 14, 31 Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 290 |
| 151. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 10, 8 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 265 |
| 152. Dio Chrysostom, Ep., 20 Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 153. Manuscripts, Cod. Paris, Bnf, gr. 1592 Tagged with subjects: •evagrius of pontus, vice and virtue, bifurcation of λύπη as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 546 |
| 154. Julian, Orations, 7.20a-d Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 171 |
| 155. Anon., Physiologus Graecus, 1.6, 2.5, 2.17, 18.0-18.12 Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 434 |
| 156. Stoic School, Stoicor. Veter. Fragm., 2.83, 2.835, 3.228-3.233 Tagged with subjects: •virtue, and vice •fighting (of vices and virtue) Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 133; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 165 |
| 157. Nag Hammadi, Synopsis, 34.6, 34.7, 34.12, 57.6-58.2 Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 158. Evagrius Ponticus, Scal., 7.1 Tagged with subjects: •evagrius of pontus, vice and virtue, bifurcation of λύπη as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 530 |
| 159. Octavius, Adv. Marc. (Ed. Evans, 2.26.1, 4.27.8 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 160. Athanasius, Ep. Ad Aeg. Et Lib., 16 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 264, 268, 269 |
| 161. Posidonius, Historiae Post Polybium, fgrh. 87.112 = polyb. frg. b30 15. = ds 34/35.33 Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 43 |
| 162. Cato The Elder, Fr., orf 4 8.163 = frg. 118 sbl. = gell. 6.3.14, orf 4 8.143 = frg. 210 sbl. = macr. sat. 3.17.3, orf 4 8.133 = frg. 97 sbl. = iul. rufin. rhlm 43.21ff. helm, orf 4 8.185 = frg. 139 sbl. = fest. p. 282.5 Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 25 |
| 163. Claudian, Gigantomachia, 43-50, 52-54, 51 Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 230 |
| 164. Petronius, Phaedrus, 140.5 Tagged with subjects: •fighting (of vices and virtue) Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 92 |
165. Anon., Gospel of Thomas, 63, 102 Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530 | 102. Jesus said, "Damn the Pharisees! They are like a dog sleeping in the cattle manger: the dog neither eats nor [lets] the cattle eat." |
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| 168. Cornelius Nepos, Hist., 3.3.2 Tagged with subjects: •vice and virtue lists Found in books: Keener, First-Second Corinthians (2005) 189 |
| 169. Nemesius, Fr., Ed. Morani, 105.9-105.12 Tagged with subjects: •virtue, and vice Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 246 |
| 171. Solon, Ep., 4 Tagged with subjects: •hesiod, paths to vice and virtue Found in books: Wolfsdorf, Early Greek Ethics (2020) 31 |
| 174. Alkinoos, Did., 10 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
| 175. Anon., Apocryphon of John (Nh Iii, 1), 44.14-44.15, 44.18 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 176. Athanasius, Ep. Ad Afr., 8 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 268 |
| 177. Photius Constantinopolitanus, Bibl., cod. 232, cod. 232 (288b24-30) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 430 |
| 178. Evagrius Ponticus, On The Eight Wicked Spirits, 5.1 Tagged with subjects: •evagrius of pontus, vice and virtue, bifurcation of λύπη as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 530 |
| 179. Papyri, P.Bour., 1 Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 136, 137 |
| 180. Xiphilinus, Epitome, 87.2 Tagged with subjects: •excerpta constantiniana, excerpta de virtutibus et vitiis (excerpts on virtues and vices) •excerpta constantiniana, excerpta de virtutibus et vitiis (excerpts on virtues and vices), excerpta peiresciana, alternative name of •excerpta constantiniana, excerpta de virtutibus et vitiis (excerpts on virtues and vices), excerpta valesiana, alternative name of Found in books: Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 9 |
| 181. Ptolemaeus of Ascalon, Inst., 1.1.23, 1.3.12-1.3.13, 10.1 Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 137, 138 |
| 182. Avianus, Fab., 42, 41 Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 466 |
| 183. Conon, Αἰσωπείων Λόγων Συναγωγαί, 40 Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 388 |
| 184. Babrius, Fab., 40, 39 Tagged with subjects: •nan Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 466 |
| 185. Phaedrus, Fab., 3.1-3.2, 3.8-3.9, 4.2, 4.15-4.16, 4.21-4.23, 5.10 Tagged with subjects: •vice and virtue Found in books: Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 111, 461, 462 |
| 186. Johannes Damascenus, Codex Rupefucaldinus, 1264a, 1261c-1264a Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 455 |
| 187. Methodius, De Autex., 17.4-17.5 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 188. Hippolytus Romanus, Dem., 16 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 189. Nag Hammadi, Tract. Magni Seth Ii, 64.18-64.23 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 190. Origen, In Rom., 6.6.36 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 191. Nag Hammadi, Hyp. Arch., a b c d\n0 26(95.4-5) 26(95.4 26(95 4\n1 23(94.21-22) 23(94.21 23(94 21 Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 192. Nag Hammadi, Test. Ver., 48.5 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 232 |
| 193. Titus Bostrensis, Contra Manich., Syriac (Ed. De Lagarde 1859A), 1.13, 10.8, 10.14, 10.17 Tagged with subjects: •virtues and vices Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 429 |
| 194. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 191, 3 Tagged with subjects: •nan Found in books: Keener, First-Second Corinthians (2005) 54 |
