1. Septuagint, Tobit, 14.10, 14.14, 1.21, 1.22, 4.17, 11.18, 14.15, 14.13, 2.1, 14.9, 14.11, 1.21-2.1a, 2.10, 2.9, 2.8, 11.21, 2.7, 2.6, 2, 11.19, 10.6, 8.20, 1.10, 1.9, 1.8, 1.7, 2.14, 4.3, 2.3, 4.4, 4.5, 4.6, 4.7, 4.8, 2.2, 1.19, 1.20, 4.9, 4.20, 4.20-5.3, 5.3, 1.16, 1.17, 4.19, 4.18, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 1.18, 12.6, 5.23, 14.4, 14.3, 12.10, 12.9, 12.8, 12.7, 5.21, 5.22, 4.2, 11.11, 3.2, 3.3, 3.4, 3.5, 3.6, 5.18, 11.12, 14.12, 6.15, 3.1, 2.4, 2.5, 11.13, 11.14, 11.15, 6.2, 14.5, 5.9, 1.15, 5.14, 5.13, 5.12, 5.11, 5.10, 1.1, 1.4, 1.5, 1.6, 1.2, 1.13, 1.12, 1.11, 1.14, 4.1, 1.3, 11.3, 6.4, 14.8, 6.6, 8.2, 8.3, 14.6, 14.7, 6.3, 11.2, 11.1, 6.5, 11.16, 11.17, 5.17, 11.4, 11.5, 11.6, 11.10, 11.7, 11.9, 11.8, 14, 13, 6.8, 6.7, 7.1, 6.9, 12.12, 12.6b-20a, 7.9, 7.12, 7.11, 7.10, 8.6, 12.15, 6.1, 5.27, 5.26, 3.25, 3.24, 5.16, 12.16, 13.16, 13.13, 13.11, 13.10, 13.12, 13.7, 13.5, 13.4, 13.3, 13.2 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 125, 135, 137, 138, 141, 148, 150, 151 | 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. |
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2. Hebrew Bible, Esther, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 125| 3.1. וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים׃ 3.1. אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כָּל־הַשָּׂרִים אֲשֶׁר אִתּוֹ׃ | 3.1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. |
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| 3. Hebrew Bible, Exodus, a b c d\n0 "15.25" "15.25" "15 25" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307 |
4. Hebrew Bible, Genesis, 29.27, 46.27, 47.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar •wisdom, wise man Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 130, 151; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 41, 42| 29.27. מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת׃ 46.27. וּבְנֵי יוֹסֵף אֲשֶׁר־יֻלַּד־לוֹ בְמִצְרַיִם נֶפֶשׁ שְׁנָיִם כָּל־הַנֶּפֶשׁ לְבֵית־יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים׃ | 29.27. Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’ 46.27. And the sons of Joseph, who were born to him in Egypt, were two souls; all the souls of the house of Jacob, that came into Egypt, were threescore and ten. 47.30. But when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying-place.’ And he said: ‘I will do as thou hast said.’ |
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5. Hebrew Bible, Job, 1.20, 1.19, 1.18, 1.17, 1.16, 1.21, 1.15, 1.13, 1.12, 1.11, 1.10, 1.9, 1.8, 1.14, 1.22, 2.10, 2.9, 2.1, 1.21*, 2.12, 2.11, 1.7, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 1.20b, 1.6, 1.4, 42.16, 2.13, 1.1b, 1.5, 15.15, 15.14, 12.13, 11.9, 11.8, 5.18, 5.8, 5.2, 5.1, 4.19, 4.18, 4.17, 15.16, 22.18, 23.8, 23.9, 28.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 72 | 1.20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped; |
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6. Hebrew Bible, Numbers, 19.14, 19.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 72| 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.16. וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃ | 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. 19.16. And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days. |
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7. Hebrew Bible, Proverbs, 11.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 151| 11.4. לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃ | 11.4. Riches profit not in the day of wrath; But righteousness delivereth from death. |
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8. Hebrew Bible, Psalms, 3.4, 4.8, 15.11, 17.2, 31.11, 118.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 64, 200, 202| 3.4. וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃ 31.11. כִּי כָלוּ בְיָגוֹן חַיַּי וּשְׁנוֹתַי בַּאֲנָחָה כָּשַׁל בַּעֲוֺנִי כֹחִי וַעֲצָמַי עָשֵׁשׁוּ׃ | 3.4. But thou, O LORD, art a shield about me; My glory, and the lifter up of my head. 31.11. For my life is spent in sorrow, and my years in sighing; My strength faileth because of mine iniquity, and my bones are wasted away. 118.20. This is the gate of the LORD; The righteous shall enter into it. 119. JOD. Thy hands have made me and fashioned me; Give me understanding, that I may learn Thy commandments.,Thou art my covert and my shield; in Thy word do I hope.,Therefore I esteem all [Thy] precepts concerning all things to be right; Every false way I hate. ,Their heart is gross like fat; But I delight in Thy law.,The law of Thy mouth is better unto me Than thousands of gold and silver. ,My soul breaketh for the longing that it hath unto Thine ordices at all times.,I will meditate in Thy precepts, And have respect unto Thy ways.,They that fear Thee shall see me and be glad, because I have hope in Thy word.,Unless Thy law had been my delight, I should then have perished in mine affliction.,NUN. Thy word is a lamp unto my feet, And a light unto my path.,I have called Thee, save me, and I will observe Thy testimonies.,I have gone astray like a lost sheep; seek Thy servant; For I have not forgotten Thy commandments.,So shall I observe Thy law continually for ever and ever;,Remove from me the way of falsehood; and grant me Thy law graciously.,Thy faithfulness is unto all generations; Thou hast established the earth, and it standeth.,The proud have had me greatly in derision; yet have I not turned aside from Thy law.,This I have had, that I have kept Thy precepts. ,Quicken me after Thy lovingkindness, and I will observe the testimony of Thy mouth. ,Deal with Thy servant according unto Thy mercy, and teach me Thy statutes.,Teach me good discernment and knowledge; for I have believed in Thy commandments.,It is good for me that I have been afflicted, In order that I might learn Thy statutes.,I cleave unto Thy testimonies; O LORD, put me not to shame.,SCHIN. Princes have persecuted me without a cause; But my heart standeth in awe of Thy words.,How many are the days of Thy servant? When wilt Thou execute judgment on them that persecute me?,The opening of Thy words giveth light; it giveth understanding unto the simple.,I have remembered Thine ordices which are of old, O LORD, and have comforted myself. .,The earth, O LORD, is full of Thy mercy; teach me Thy statutes. ,With my whole heart have I sought Thee; O let me not err from Thy commandments.,Thy testimonies are righteous for ever; give me understanding, and I shall live. ,of old have I known from Thy testimonies that Thou hast founded them for ever. ,Thy statutes have been my songs in the house of my pilgrimage.,Oh that my ways were directed to observe Thy statutes!,They draw nigh that follow after wickedness; they are far from Thy law.,I have observed Thy precepts and Thy testimonies; For all my ways are before Thee. ,It is time for the LORD to work; They have made void Thy law.,Trouble and anguish have overtaken me; yet Thy commandments are my delight.,Thy commandments make me wiser than mine enemies: For they are ever with me.,Give me understanding, that I keep Thy law and observe it with my whole heart.,I rose early at dawn, and cried; I hoped in Thy word.,Plead Thou my cause, and redeem me; Quicken me according to Thy word.,Great peace have they that love Thy law; And there is no stumbling for them.,I made haste, and delayed not, to observe Thy commandments.,I hate and abhor falsehood; Thy law do I love. .,I have sworn, and have confirmed it, To observe Thy righteous ordices.,Hear my voice according unto Thy lovingkindness; Quicken me, O LORD, as Thou art wont.,Happy are they that keep His testimonies, that seek Him with the whole heart.,Therefore I love Thy commandments Above gold, yea, above fine gold.,My soul is continually in my hand; yet have I not forgotten Thy law.,Thy testimonies have I taken as a heritage for ever; for they are the rejoicing of my heart.,I am Thine, save me; for I have sought Thy precepts.,I have inclined my heart to perform Thy statutes, for ever, at every step. ,Mine eyes forestalled the night-watches, that I might meditate in Thy word.,Thou puttest away all the wicked of the earth like dross; therefore I love Thy testimonies.,Make Thy face to shine upon Thy servant; And teach me Thy statutes.,GIMEL. Deal bountifully with Thy servant that I may live, and I will observe Thy word.,Blessed art Thou, O LORD; Teach me Thy statutes.,BETH. Wherewithal shall a young man keep his way pure? By taking heed thereto according to Thy word.,I have more understanding than all my teachers; For Thy testimonies are my meditation.,Thou hast ordained Thy precepts, that we should observe them diligently.,I am afflicted very much; Quicken me, O LORD, according unto Thy word.,I have rejoiced in the way of Thy testimonies, As much as in all riches.,Let my heart be undivided in Thy statutes, in order that I may not be put to shame. ,I am Thy servant, give me understanding, that I may know Thy testimonies.,Order my footsteps by Thy word; And let not any iniquity have dominion over me.,Open Thou mine eyes, that I may behold wondrous things out of Thy law.,ZAIN. Remember the word unto Thy servant, Because Thou hast made me to hope.,Turn Thee towards me, and be gracious unto me, As is Thy wont to do unto those that love Thy name.,The wicked have waited for me to destroy me; but I will consider Thy testimonies.,MEM. O how love I Thy law! It is my meditation all the day.,Thou hast commanded Thy testimonies in righteousness and exceeding faithfulness.,Even though princes sit and talk against me, Thy servant doth meditate in Thy statutes.,I rejoice at Thy word, As one that findeth great spoil.,Make me to understand the way of Thy precepts, that I may talk of Thy wondrous works.,At midnight I will rise to give thanks unto Thee because of Thy righteous ordices.,My soul melteth away for heaviness; sustain me according unto Thy word.,Let Thy hand be ready to help me; For I have chosen Thy precepts.,I have seen an end to every purpose; but Thy commandment is exceeding broad. ,ALEPH. Happy are they that are upright in the way, who walk in the law of the LORD.,I am small and despised; yet have I not forgotten Thy precepts.,LAMED. For ever, O LORD, Thy word standeth fast in heaven.,I beheld them that were faithless, and strove with them; Because they observed not Thy word.,Make me to tread in the path of Thy commandments; for therein do I delight.,Thy word is tried to the uttermost, and Thy servant loveth it.,I will run the way of Thy commandments, For Thou dost enlarge my heart. ,Mine eyes fail for Thy salvation, and for Thy righteous word.,From Thy precepts I get understanding; Therefore I hate every false way. ,SAMECH. I hate them that are of a double mind; but Thy law do I love.,I have remembered Thy name, O LORD, in the night, and have observed Thy law.,All Thy commandments are faithful; they persecute me for nought; help Thou me.,And I will delight myself in Thy commandments, which I have loved.,Many are my persecutors and mine adversaries; Yet have I not turned aside from Thy testimonies.,AIN. I have done justice and righteousness; Leave me not to mine oppressors.,Thou hast made light of all them that err from Thy statutes; for their deceit is vain.,I have chosen the way of faithfulness; Thine ordices have I set [before me].,I told of my ways, and Thou didst answer me; teach me Thy statutes.,I will never forget Thy precepts; for with them Thou hast quickened me.,VAV. Let Thy mercies also come unto me, O LORD, even Thy salvation, according to Thy word;,For I am become like a wine-skin in the smoke; yet do I not forget Thy statutes.,Seven times a day do I praise Thee, because of Thy righteous ordices.,I will give thanks unto Thee with uprightness of heart, when I learn Thy righteous ordices. .,The bands of the wicked have enclosed me; but I have not forgotten Thy law.,Confirm Thy word unto Thy servant, which pertaineth unto the fear of Thee.,HETH. My portion is the LORD, I have said that I would observe Thy words.,Take away from me reproach and contempt; for I have kept Thy testimonies.,Let the proud be put to shame, for they have distorted my cause with falsehood; but I will meditate in Thy precepts.,The beginning of Thy word is truth; And all Thy righteous ordice endureth for ever. ,I have refrained my feet from every evil way, in order that I might observe Thy word.,Incline my heart unto Thy testimonies, and not to covetousness.,The proud have forged a lie against me; But I with my whole heart will keep Thy precepts.,The proud have digged pits for me, which is not according to Thy law.,KOPH. I have called with my whole heart; answer me, O LORD; I will keep Thy statutes.,Thy word have I laid up in my heart, that I might not sin against Thee.,TZADE. Righteous art Thou, O LORD, And upright are Thy judgments.,Then should I not be ashamed, when I have regard unto all Thy commandments.,I am a companion of all them that fear Thee, and of them that observe Thy precepts.,My flesh shuddereth for fear of Thee; And I am afraid of Thy judgments. ,This is my comfort in my affliction, that Thy word hath quickened me.,I opened wide my mouth, and panted; For I longed for Thy commandments.,Yea, they do no unrighteousness; they walk in His ways.,Thou hast rebuked the proud that are cursed, that do err from Thy commandments.,Great are Thy compassions, O LORD; Quicken me as Thou art wont.,And I will walk at ease, for I have sought Thy precepts;,I have longed for Thy salvation, O LORD; And Thy law is my delight.,I will also speak of Thy testimonies before kings, and will not be ashamed.,O see how I love Thy precepts; Quicken me, O LORD, according to Thy lovingkindness.,I will delight myself in Thy statutes; I will not forget Thy word. ,PE. Thy testimonies are wonderful; Therefore doth my soul keep them.,CAPH. My soul pineth for Thy salvation; in Thy word do I hope.,Before I was afflicted, I did err; But now I observe Thy word.,I understand more than mine elders, because I have keep Thy precepts.,Let my lips utter praise: Because Thou teachest me Thy statutes.,Turn away my reproach which I dread; for Thine ordices are good.,Let my supplication come before Thee; deliver me according to Thy word.,Thou art good, and doest good; Teach me Thy statutes.,That I may have an answer for him that taunteth me; for I trust in Thy word.,TAV. Let my cry come near before Thee, O LORD; Give me understanding according to Thy word.,I will observe Thy statutes; O forsake me not utterly. ,Turn away mine eyes from beholding vanity, and quicken me in Thy ways.,How sweet are Thy words unto my palate! Yea, sweeter than honey to my mouth!,Let my tongue sing of Thy word; For all Thy commandments are righteousness.,Redeem me from the oppression of man, And I will observe Thy precepts.,Let, I pray Thee, Thy lovingkindness be ready to comfort me, According to Thy promise unto Thy servant.,I have hoped for Thy salvation, O LORD, And have done Thy commandments.,Yea, Thy testimonies are my delight, they are my counsellors. DALETH.,My zeal hath undone me, because mine adversaries have forgotten Thy words.,Mine eyes fail for Thy word, Saying: 'When wilt Thou comfort me?',My soul cleaveth unto the dust; quicken Thou me according to Thy word.,Depart from me, ye evildoers; that I may keep the commandments of my God.,I am a sojourner in the earth; hide not Thy commandments from me.,And take not the word of truth utterly out of my mouth; for I hope in Thine ordices;,Support Thou me, and I shall be saved; and I will occupy myself with Thy statutes continually.,TETH. Thou hast dealt well with Thy servant, O LORD, according unto Thy word.,My soul hath observed Thy testimonies; And I love them exceedingly.,Burning indignation hath taken hold upon me, because of the wicked that forsake Thy law.,I will lift up my hands also unto Thy commandments, which I have loved; And I will meditate in Thy statutes. ,I considered my ways, and turned my feet unto Thy testimonies.,Salvation is far from the wicked; For they seek not Thy statutes.,Thou art nigh, O LORD; and all Thy commandments are truth.,Let Thy tender mercies come unto me, that I may live; for Thy law is my delight.,The wicked have laid a snare for me; yet went I not astray from Thy precepts.,Accept, I beseech Thee, the freewill-offerings of my mouth, O LORD, And teach me Thine ordices.,HE. Teach me, O LORD, the way of Thy statutes; And I will keep it at every step.,Let those that fear Thee return unto me, and they that know Thy testimonies.,Uphold me according unto Thy word, that I may live; and put me not to shame in my hope.,I know, O LORD, that Thy judgments are righteous, and that in faithfulness Thou hast afflicted me. .,They had almost consumed me upon earth; but as for me, I forsook not Thy precepts.,I have entreated Thy favour with my whole heart; be gracious unto me according to Thy word.,Let my soul live, and it shall praise Thee; And let Thine ordices help me.,Be surety for Thy servant for good; Let not the proud oppress me.,I have not turned aside from Thine ordices; For Thou hast instructed me.,Behold, I have longed after Thy precepts; quicken me in Thy righteousness. ,With my lips have I told All the ordices of Thy mouth.,They stand this day according to Thine ordices; for all things are Thy servants.,RESH. O see mine affliction, and rescue me; For I do not forget Thy law.,Thy righteousness is an everlasting righteousness, and Thy law is truth.,Mine eyes run down with rivers of water, Because they observe not Thy law. " |
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| 9. Hebrew Bible, 1 Samuel, a b c d\n0 "9.9" "9.9" "9 9" (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307 |
10. Hebrew Bible, Isaiah, 57.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67| 57.21. אֵין שָׁלוֹם אָמַר אֱלֹהַי לָרְשָׁעִים׃ | 57.21. There is no peace, Saith my God concerning the wicked. |
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| 11. Homer, Iliad, a b c d\n0 '2.246 '2.246 '2 246 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
| 12. Homer, Odyssey, a b c d\n0 '17.222 '17.222 '17 222\n1 4.244 4.244 4 244\n2 4.245 4.245 4 245\n3 19.390 19.390 19 390\n4 19.391 19.391 19 391\n5 4.246 4.246 4 246\n6 13.434 13.434 13 434\n7 13.435 13.435 13 435\n8 13.436 13.436 13 436\n9 13.438 13.438 13 438\n10 13.437 13.437 13 437 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
13. Hebrew Bible, Amos, 8.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 72 | 8.10. And I will turn your feasts into mourning, And all your songs into lamentation; And I will bring up sackcloth upon all loins, And baldness upon every head; And I will make it as the mourning for an only son, And the end thereof as a bitter day. |
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| 14. Pindar, Fragments, 169 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •law of nature, and wise man •wise man, and stoics •wise man, and law of nature Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 25 |
| 15. Democritus, Fragments, 68 b 159 dk (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 16. Isocrates, Orations, 15.180 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 17. Xenophon, Symposium, 25-26, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 151 |
| 18. Xenophon, On Household Management, a b c d\n0 '7.5 '7.5 '7 5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
19. Xenophon, Memoirs, 2.1.1-2.1.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 9| 2.1.1. ἐδόκει δέ μοι καὶ τοιαῦτα λέγων προτρέπειν τοὺς συνόντας ἀσκεῖν ἐγκράτειαν πρὸς ἐπιθυμίαν βρωτοῦ καὶ ποτοῦ καὶ λαγνείας καὶ ὕπνου καὶ ῥίγους καὶ θάλπους καὶ πόνου. γνοὺς γάρ τινα τῶν συνόντων ἀκολαστοτέρως ἔχοντα πρὸς τὰ τοιαῦτα, εἰπέ μοι, ἔφη, ὦ Ἀρίστιππε, εἰ δέοι σε παιδεύειν παραλαβόντα δύο τῶν νέων, τὸν μέν, ὅπως ἱκανὸς ἔσται ἄρχειν, τὸν δʼ, ὅπως μηδʼ ἀντιποιήσεται ἀρχῆς, πῶς ἂν ἑκάτερον παιδεύοις; βούλει σκοπῶμεν ἀρξάμενοι ἀπὸ τῆς τροφῆς ὥσπερ ἀπὸ τῶν στοιχείων· καὶ ὁ Ἀρίστιππος ἔφη· δοκεῖ γοῦν μοι ἡ τροφὴ ἀρχὴ εἶναι· οὐδὲ γὰρ ζῴη γʼ ἄν τις, εἰ μὴ τρέφοιτο. 2.1.2. οὐκοῦν τὸ μὲν βούλεσθαι σίτου ἅπτεσθαι, ὅταν ὥρα ἥκῃ, ἀμφοτέροις εἰκὸς παραγίγνεσθαι; εἰκὸς γάρ, ἔφη. τὸ οὖν προαιρεῖσθαι τὸ κατεπεῖγον μᾶλλον πράττειν ἢ τῇ γαστρὶ χαρίζεσθαι πότερον ἂν αὐτῶν ἐθίζοιμεν; τὸν εἰς τὸ ἄρχειν, ἔφη, νὴ Δία παιδευόμενον, ὅπως μὴ τὰ τῆς πόλεως ἄπρακτα γίγνηται παρὰ τὴν ἐκείνου ἀρχήν. οὐκοῦν, ἔφη, καὶ ὅταν πιεῖν βούλωνται, τὸ δύνασθαι διψῶντα ἀνέχεσθαι τῷ αὐτῷ προσθετέον; πάνυ μὲν οὖν, ἔφη. 2.1.3. τὸ δὲ ὕπνου ἐγκρατῆ εἶναι, ὥστε δύνασθαι καὶ ὀψὲ κοιμηθῆναι καὶ πρῲ ἀναστῆναι καὶ ἀγρυπνῆσαι, εἴ τι δέοι, ποτέρῳ ἂν προσθείημεν; καὶ τοῦτο, ἔφη, τῷ αὐτῷ. τί δέ, ἔφη, τὸ ἀφροδισίων ἐγκρατῆ εἶναι, ὥστε μὴ διὰ ταῦτα κωλύεσθαι πράττειν, εἴ τι δέοι; καὶ τοῦτο, ἔφη, τῷ αὐτῷ. τί δέ, τὸ μὴ φεύγειν τοὺς πόνους, ἀλλʼ ἐθελοντὴν ὑπομένειν ποτέρῳ ἂν προσθείημεν; καὶ τοῦτο, ἔφη, τῷ ἄρχειν παιδευομένῳ. τί δέ, τὸ μαθεῖν εἴ τι ἐπιτήδειόν ἐστι μάθημα πρὸς τὸ κρατεῖν τῶν ἀντιπάλων, ποτέρῳ ἂν προσθεῖναι μᾶλλον πρέποι; πολὺ νὴ Δίʼ, ἔφη, τῷ ἄρχειν παιδευομένῳ· καὶ γὰρ τῶν ἄλλων οὐδὲν ὄφελος ἄνευ τῶν τοιούτων μαθημάτων. 2.1.4. οὐκοῦν ὁ οὕτω πεπαιδευμένος ἧττον ἂν δοκεῖ σοι ὑπὸ τῶν ἀντιπάλων ἢ τὰ λοιπὰ ζῷα ἁλίσκεσθαι; τούτων γὰρ δήπου τὰ μὲν γαστρὶ δελεαζόμενα, καὶ μάλα ἔνια δυσωπούμενα, ὅμως τῇ ἐπιθυμίᾳ τοῦ φαγεῖν ἀγόμενα πρὸς τὸ δέλεαρ ἁλίσκεται, τὰ δὲ ποτῷ ἐνεδρεύεται. πάνυ μὲν οὖν, ἔφη. οὐκοῦν καὶ ἄλλα ὑπὸ λαγνείας, οἷον οἵ τε ὄρτυγες καὶ οἱ πέρδικες, πρὸς τὴν τῆς θηλείας φωνὴν τῇ ἐπιθυμίᾳ καὶ τῇ ἐλπίδι τῶν ἀφροδισίων φερόμενοι καὶ ἐξιστάμενοι τοῦ τὰ δεινὰ ἀναλογίζεσθαι τοῖς θηράτροις ἐμπίπτουσι; συνέφη καὶ ταῦτα. 2.1.5. οὐκοῦν δοκεῖ σοι αἰσχρὸν εἶναι ἀνθρώπῳ ταὐτὰ πάσχειν τοῖς ἀφρονεστάτοις τῶν θηρίων; ὥσπερ οἱ μοιχοὶ εἰσέρχονται εἰς τὰς εἰρκτάς, εἰδότες ὅτι κίνδυνος τῷ μοιχεύοντι ἅ τε ὁ νόμος ἀπειλεῖ παθεῖν καὶ ἐνεδρευθῆναι καὶ ληφθέντα ὑβρισθῆναι· καὶ τηλικούτων μὲν ἐπικειμένων τῷ μοιχεύοντι κακῶν τε καὶ αἰσχρῶν, ὄντων δὲ πολλῶν τῶν ἀπολυσόντων τῆς τῶν ἀφροδισίων ἐπιθυμίας ἐν ἀδείᾳ, ὅμως εἰς τὰ ἐπικίνδυνα φέρεσθαι, ἆρʼ οὐκ ἤδη τοῦτο παντάπασι κακοδαιμονῶντός ἐστιν; 2.1.6. ἔμοιγε δοκεῖ, ἔφη. τὸ δὲ εἶναι μὲν τὰς ἀναγκαιοτάτας πλείστας πράξεις τοῖς ἀνθρώποις ἐν ὑπαίθρῳ, οἷον τάς τε πολεμικὰς καὶ τὰς γεωργικὰς καὶ τῶν ἄλλων οὐ τὰς ἐλαχίστας, τοὺς δὲ πολλοὺς ἀγυμνάστως ἔχειν πρός τε ψύχη καὶ θάλπη οὐ δοκεῖ σοι πολλὴ ἀμέλεια εἶναι; συνέφη καὶ τοῦτο. οὐκοῦν δοκεῖ σοι τὸν μέλλοντα ἄρχειν ἀσκεῖν δεῖν καὶ ταῦτα εὐπετῶς φέρειν; 2.1.7. πάνυ μὲν οὖν, ἔφη. οὐκοῦν εἰ τοὺς ἐγκρατεῖς τούτων ἁπάντων εἰς τοὺς ἀρχικοὺς τάττομεν, τοὺς ἀδυνάτους ταῦτα ποιεῖν εἰς τοὺς μηδʼ ἀντιποιησομένους τοῦ ἄρχειν τάξομεν; συνέφη καὶ τοῦτο. τί οὖν; ἐπειδὴ καὶ τούτων ἑκατέρου τοῦ φύλου τὴν τάξιν οἶσθα, ἤδη ποτʼ ἐπεσκέψω, εἰς ποτέραν τῶν τάξεων τούτων σαυτὸν δικαίως ἂν τάττοις; 2.1.8. ἔγωγʼ, ἔφη ὁ Ἀρίστιππος· καὶ οὐδαμῶς γε τάττω ἐμαυτὸν εἰς τὴν τῶν ἄρχειν βουλομένων τάξιν. καὶ γὰρ πάνυ μοι δοκεῖ ἄφρονος ἀνθρώπου εἶναι τό, μεγάλου ἔργου ὄντος τοῦ ἑαυτῷ τὰ δέοντα παρασκευάζειν, μὴ ἀρκεῖν τοῦτο, ἀλλὰ προσαναθέσθαι τὸ καὶ τοῖς ἄλλοις πολίταις ὧν δέονται πορίζειν· καὶ ἑαυτῷ μὲν πολλὰ ὧν βούλεται ἐλλείπειν, τῆς δὲ πόλεως προεστῶτα, ἐὰν μὴ πάντα ὅσα ἡ πόλις βούλεται καταπράττῃ, τούτου δίκην ὑπέχειν, τοῦτο πῶς οὐ πολλὴ ἀφροσύνη ἐστί; 2.1.9. καὶ γὰρ ἀξιοῦσιν αἱ πόλεις τοῖς ἄρχουσιν ὥσπερ ἐγὼ τοῖς οἰκέταις χρῆσθαι. ἐγώ τε γὰρ ἀξιῶ τοὺς θεράποντας ἐμοὶ μὲν ἄφθονα τὰ ἐπιτήδεια παρασκευάζειν, αὐτοὺς δὲ μηδενὸς τούτων ἅπτεσθαι, αἵ τε πόλεις οἴονται χρῆναι τοὺς ἄρχοντας ἑαυταῖς μὲν ὡς πλεῖστα ἀγαθὰ πορίζειν, αὐτοὺς δὲ πάντων τούτων ἀπέχεσθαι. ἐγὼ οὖν τοὺς μὲν βουλομένους πολλὰ πράγματα ἔχειν αὐτούς τε καὶ ἄλλοις παρέχειν οὕτως ἂν παιδεύσας εἰς τοὺς ἀρχικοὺς καταστήσαιμι· ἐμαυτόν γε μέντοι τάττω εἰς τοὺς βουλομένους ᾗ ῥᾷστά τε καὶ ἥδιστα βιοτεύειν. 2.1.10. καὶ ὁ Σωκράτης ἔφη· βούλει οὖν καὶ τοῦτο σκεψώμεθα, πότερον ἥδιον ζῶσιν οἱ ἄρχοντες ἢ οἱ ἀρχόμενοι; πάνυ μὲν οὖν, ἔφη. πρῶτον μὲν τοίνυν τῶν ἐθνῶν ὧν ἡμεῖς ἴσμεν ἐν μὲν τῇ Ἀσίᾳ Πέρσαι μὲν ἄρχουσιν, ἄρχονται δὲ Σύροι καὶ Φρύγες καὶ Λυδοί· ἐν δὲ τῇ Εὐρώπῃ Σκύθαι μὲν ἄρχουσι, Μαιῶται δὲ ἄρχονται· ἐν δὲ τῇ Λιβύῃ Καρχηδόνιοι μὲν ἄρχουσι, Λίβυες δὲ ἄρχονται. τούτων οὖν ποτέρους ἥδιον οἴει ζῆν; ἢ τῶν Ἑλλήνων, ἐν οἷς καὶ αὐτὸς εἶ, πότερά σοι δοκοῦσιν ἥδιον οἱ κρατοῦντες ἢ οἱ κρατούμενοι, ζῆν; 2.1.11. ἀλλʼ ἐγώ τοι, ἔφη ὁ Ἀρίστιππος, οὐδὲ εἰς τὴν δουλείαν ἐμαυτὸν τάττω, ἀλλʼ εἶναί τίς μοι δοκεῖ μέση τούτων ὁδός, ἣν πειρῶμαι βαδίζειν, οὔτε διʼ ἀρχῆς οὔτε διὰ δουλείας, ἀλλὰ διʼ ἐλευθερίας, ἥπερ μάλιστα πρὸς εὐδαιμονίαν ἄγει. 2.1.12. ἀλλʼ εἰ μέν, ἔφη ὁ Σωκράτης, ὥσπερ οὔτε διʼ ἀρχῆς οὔτε διὰ δουλείας ἡ ὁδὸς αὕτη φέρει, οὕτω μηδὲ διʼ ἀνθρώπων, ἴσως ἄν τι λέγοις· εἰ μέντοι ἐν ἀνθρώποις ὢν μήτε ἄρχειν ἀξιώσεις μήτε ἄρχεσθαι μηδὲ τοὺς ἄρχοντας ἑκὼν θεραπεύσεις, οἶμαί σε ὁρᾶν ὡς ἐπίστανται οἱ κρείττονες τοὺς ἥττονας καὶ κοινῇ καὶ ἰδίᾳ κλαίοντας καθίσαντες δούλοις χρῆσθαι· 2.1.13. ἢ λανθάνουσί σε οἱ ἄλλων σπειράντων καὶ φυτευσάντων τόν τε σῖτον τέμνοντες καὶ δενδροκοποῦντες καὶ πάντα τρόπον πολιορκοῦντες τοὺς ἥττονας καὶ μὴ θέλοντας θεραπεύειν, ἕως ἂν πείσωσιν ἑλέσθαι δουλεύειν ἀντὶ τοῦ πολεμεῖν τοῖς κρείττοσι; καὶ ἰδίᾳ αὖ οἱ ἀνδρεῖον καὶ δυνατοὶ τοὺς ἀνάνδρους καὶ ἀδυνάτους οὐκ οἶσθα ὅτι καταδουλωσάμενοι καρποῦνται; ἀλλʼ ἐγώ τοι, ἔφη, ἵνα μὴ πάσχω ταῦτα, οὐδʼ εἰς πολιτείαν ἐμαυτὸν κατακλείω, ἀλλὰ ξένος πανταχοῦ εἰμι. 2.1.14. καὶ ὁ Σωκράτης ἔφη· τοῦτο μέντοι ἤδη λέγεις δεινὸν πάλαισμα. τοὺς γὰρ ξένους, ἐξ οὗ ὅ τε Σίνις καὶ ὁ Σκείρων καὶ ὁ Προκρούστης ἀπέθανον, οὐδεὶς ἔτι ἀδικεῖ· ἀλλὰ νῦν οἱ μὲν πολιτευόμενοι ἐν ταῖς πατρίσι καὶ νόμους τίθενται, ἵνα μὴ ἀδικῶνται, καὶ φίλους πρὸς τοῖς ἀναγκαίοις καλουμένοις ἄλλους κτῶνται βοηθούς, καὶ ταῖς πόλεσιν ἐρύματα περιβάλλονται, καὶ ὅπλα κτῶνται οἷς ἀμυνοῦνται τοὺς ἀδικοῦντας, καὶ πρὸς τούτοις ἄλλους ἔξωθεν συμμάχους κατασκευάζονται· καὶ οἱ μὲν ταῦτα πάντα κεκτημένοι ὅμως ἀδικοῦνται· 2.1.15. σὺ δὲ οὐδὲν μὲν τούτων ἔχων, ἐν δὲ ταῖς ὁδοῖς, ἔνθα πλεῖστοι ἀδικοῦνται, πολὺν χρόνον διατρίβων, εἰς ὁποίαν δʼ ἂν πόλιν ἀφίκῃ, τῶν πολιτῶν πάντων ἥττων ὤν, καὶ τοιοῦτος, οἵοις μάλιστα ἐπιτίθενται οἱ βουλόμενοι ἀδικεῖν, ὅμως διὰ τὸ ξένος εἶναι οὐκ ἂν οἴει ἀδικηθῆναι; ἦ διότι αἱ πόλεις σοι κηρύττουσιν ἀσφάλειαν καὶ προσιόντι καὶ ἀπιόντι, θαρρεῖς; ἢ διότι καὶ δοῦλος ἂν οἴει τοιοῦτος εἶναι οἷος μηδενὶ δεσπότῃ λυσιτελεῖν; τίς γὰρ ἂν ἐθέλοι ἄνθρωπον ἐν οἰκίᾳ ἔχειν πονεῖν μὲν μηδὲν ἐθέλοντα, τῇ δὲ πολυτελεστάτῃ διαίτῃ χαίροντα; 2.1.16. σκεψώμεθα δὲ καὶ τοῦτο, πῶς οἱ δεσπόται τοῖς τοιούτοις οἰκέταις χρῶνται. ἆρα οὐ τὴν μὲν λαγνείαν αὐτῶν τῷ λιμῷ σωφρονίζουσι; κλέπτειν δὲ κωλύουσιν ἀποκλείοντες ὅθεν ἄν τι λαβεῖν ᾖ; τοῦ δὲ δραπετεύειν δεσμοῖς ἀπείργουσι; τὴν ἀργίαν δὲ πληγαῖς ἐξαναγκάζουσιν; ἢ σὺ πῶς ποιεῖς, ὅταν τῶν οἰκετῶν τινα τοιοῦτον ὄντα καταμανθάνῃς; 2.1.17. κολάζω, ἔφη, πᾶσι κακοῖς, ἕως ἂν δουλεύειν ἀναγκάσω. ἀλλὰ γάρ, ὦ Σώκρατες, οἱ εἰς τὴν βασιλικὴν τέχνην παιδευόμενοι, ἣν δοκεῖς μοι σὺ νομίζειν εὐδαιμονίαν εἶναι, τί διαφέρουσι τῶν ἐξ ἀνάγκης κακοπαθούντων, εἴ γε πεινήσουσι καὶ διψήσουσι καὶ ῥιγώσουσι καὶ ἀγρυπνήσουσι καὶ τἆλλα πάντα μοχθήσουσιν ἑκόντες; ἐγὼ μὲν γὰρ οὐκ οἶδʼ ὅ τι διαφέρει τὸ αὐτὸ δέρμα ἑκόντα ἢ ἄκοντα μαστιγοῦσθαι ἢ ὅλως τὸ αὐτὸ σῶμα πᾶσι τοῖς τοιούτοις ἑκόντα ἢ ἄκοντα πολιορκεῖσθαι ἄλλο γε ἢ ἀφροσύνη πρόσεστι τῷ θέλοντι τὰ λυπηρὰ ὑπομένειν. 2.1.18. τί δέ, ὦ Ἀρίστιππε; ὁ Σωκράτης ἔφη, οὐ δοκεῖ σοι τῶν τοιούτων διαφέρειν τὰ ἑκούσια τῶν ἀκουσίων, ᾗ ὁ μὲν ἑκὼν πεινῶν φάγοι ἂν ὁπότε βούλοιτο καὶ ὁ ἑκὼν διψῶν πίοι καὶ τἆλλα ὡσαύτως, τῷ δʼ ἐξ ἀνάγκης ταῦτα πάσχοντι οὐκ ἔξεστιν ὁπόταν βούληται παύεσθαι; ἔπειτα ὁ μὲν ἑκουσίως ταλαιπωρῶν ἐπʼ ἀγαθῇ ἐλπίδι πονῶν εὐφραίνεται, οἷον οἱ τὰ θηρία θηρῶντες ἐλπίδι τοῦ λήψεσθαι ἡδέως μοχθοῦσι. 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 2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. | 2.1.1. In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food? Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food. 2.1.1. BOOK 2 In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: "Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food?" "Oh yes," replied Aristippus, "food does seem to come first; for one can't live without food." 2.1.2. Well, now, will not a desire for food naturally arise in both at certain times? Yes, naturally. Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger? The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure. And must not the same one be given power to resist thirst when both want to drink? Certainly. 2.1.2. "Well, now, will not a desire for food naturally arise in both at certain times?" "Yes, naturally." "Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger?" "The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure." "And must not the same one be given power to resist thirst when both want to drink?" "Certainly." 2.1.3. And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be? To the same again. And the power to control his passions, so that he may not be hindered in doing necessary work? To the same again. And to which shall we give the habit of not shirking a task, but undertaking it willingly? That too will go to the one who is being trained to rule. And to which would the knowledge needful for overcoming enemies be more appropriately given? Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge. 2.1.3. "And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be?" "To the same again." "And the power to control his passions, so that he may not be hindered in doing necessary work?" "To the same again." "And to which shall we give the habit of not shirking a task, but undertaking it willingly?" "That too will go to the one who is being trained to rule." "And to which would the knowledge needful for overcoming enemies be more appropriately given?" "Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge." 2.1.4. Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink. Yes, certainly. Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so? 2.1.4. "Don't you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink." "Yes, certainly." "Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so?" 2.1.5. He agreed again. Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger? Yes, I think it is. 2.1.5. He agreed again. "Now, don't you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women's quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer's head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger?" "Yes, I think it is." 2.1.6. And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat? He agreed again. Don’t you think then, that one who is going to rule must adapt himself to bear them lightly? Certainly. 2.1.6. "And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don't you think it gross negligence that so many men are untrained to withstand cold and heat?" He agreed again. "Don't you think then, that one who is going to rule must adapt himself to bear them lightly?" "Certainly." 2.1.7. If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers? He agreed again. Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself? 2.1.7. "If then we classify those who control themselves in all these matters as 'fit to rule,' shall we not classify those who cannot behave so as men with no claim to be rulers?" He agreed again. "Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself?" 2.1.8. I have; and I do not for a moment put myself in the category of those who want to be rulers. Cyropaedia I. vi. 7; vii. ii, 26 f. For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. 2.1.8. "I have; and I do not for a moment put myself in the category of those who want to be rulers. For considering how hard a matter it is to provide for one's own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. 2.1.9. For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers : but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had. Here Socrates asked: 2.1.9. For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with 'those fitted to be rulers': but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had." Here Socrates asked: 2.1.10. Shall we then consider whether the rulers or the ruled live the pleasanter life? Certainly, replied Aristippus. To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life? 2.1.10. "Shall we then consider whether the rulers or the ruled live the pleasanter life?" "Certainly," replied Aristippus. "To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maiotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life?" 2.1.11. Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness. 2.1.11. "Nay," replied Aristippus, "for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness." 2.1.12. Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers 2.1.12. "Ah," said Socrates, "if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the ruler 2.1.13. — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk? Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land. 2.1.13. — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk?" "Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land." 2.1.14. A very cunning trick, that! cried Socrates, for ever since the death of Sinis and Sceiron and Procrustes Highwaymen slain by Theseus, Plutarch, Thes. c. 8 f. no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. 2.1.14. "A very cunning trick, that!" cried Socrates, "for ever since the death of Sinis and Sceiron and Procrustes no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. 2.1.15. But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? 2.1.15. But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? 2.1.16. But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can’t run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants? 2.1.16. "But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can't run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants?" 2.1.17. I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering. 2.1.17. "I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering." 2.1.18. What, Aristippus, exclaimed Socrates, don’t you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. 2.1.18. "What, Aristippus," exclaimed Socrates, "don't you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. 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.' 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.21. "Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay 'On Heracles' that he recites to throngs of listeners. This, so far as I remember, is how he puts it: "When Heracles was passing from boyhood to youth's estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.23. "When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: 'Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others' toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will.' 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.26. "Now when Heracles heard this, he asked, 'Lady, pray what is your name?' "'My friends call me Happiness,' she said, 'but among those that hate me I am nicknamed Vice.' 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.27. "Meantime the other had drawn near, and she said: 'I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.' 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.29. "And Vice, as Prodicus tells, answered and said: 'Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness.' "And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.30. 'What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness.' 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 2.1.34. "Such, in outline, is Prodicus' story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you." |
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| 20. Aristophanes, Peace, 344 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 12 |
| 21. Hebrew Bible, Ecclesiastes, 21.22.0, 23.5 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
22. Herodotus, Histories, 2.19-2.34, 2.102-2.110 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 81, 106| 2.19. ἐπέρχεται δὲ ὁ Νεῖλος, ἐπεὰν πληθύῃ, οὐ μοῦνον τὸ Δέλτα ἀλλὰ καὶ τοῦ Λιβυκοῦ τε λεγομένου χωρίου εἶναι καὶ τοῦ Ἀραβίου ἐνιαχῇ καὶ ἐπὶ δύο ἡμερέων ἑκατέρωθι ὁδόν, καὶ πλέον ἔτι τούτου καὶ ἔλασσον. τοῦ ποταμοῦ δὲ φύσιος πέρι οὔτε τι τῶν ἱρέων οὔτε ἄλλου οὐδενὸς παραλαβεῖν ἐδυνάσθην. πρόθυμος δὲ ἔα τάδε παρʼ αὐτῶν πυθέσθαι, ὅ τι κατέρχεται μὲν ὁ Νεῖλος πληθύων ἀπὸ τροπέων τῶν θερινέων ἀρξάμενος ἐπὶ ἑκατὸν ἡμέρας, πελάσας δὲ ἐς τὸν ἀριθμὸν τουτέων τῶν ἡμερέων ὀπίσω ἀπέρχεται ἀπολείπων τὸ ῥέεθρον, ὥστε βραχὺς τὸν χειμῶνα ἅπαντα διατελέει ἐὼν μέχρι οὗ αὖτις τροπέων τῶν θερινέων. τούτων ὦν πέρι οὐδενὸς οὐδὲν οἷός τε ἐγενόμην παραλαβεῖν παρὰ τῶν Αἰγυπτίων, ἱστορέων αὐτοὺς ἥντινα δύναμιν ἔχει ὁ Νεῖλος τὰ ἔμπαλιν πεφυκέναι τῶν ἄλλων ποταμῶν· ταῦτά τε δὴ τὰ λελεγμένα βουλόμενος εἰδέναι ἱστόρεον καὶ ὅ τι αὔρας ἀποπνεούσας μοῦνος ποταμῶν πάντων οὐ παρέχεται. 2.20. ἀλλὰ Ἑλλῄνων μὲν τινὲς ἐπίσημοι βουλόμενοι γενέσθαι σοφίην ἔλεξαν περὶ τοῦ ὕδατος τούτου τριφασίας ὁδούς· τῶν τὰς μὲν δύο τῶν ὁδῶν οὐδʼ ἀξιῶ μνησθῆναι εἰ μὴ ὅσον σημῆναι βουλόμενος μοῦνον· τῶν ἡ ἑτέρη μὲν λέγει τοὺς ἐτησίας ἀνέμους εἶναι αἰτίους πληθύειν τὸν ποταμόν, κωλύοντας ἐς θάλασσαν ἐκρέειν τὸν Νεῖλον. πολλάκις δὲ ἐτησίαι μὲν οὔκων ἔπνευσαν, ὁ δὲ Νεῖλος τὠυτὸ ἐργάζεται. πρὸς δέ, εἰ ἐτησίαι αἴτιοι ἦσαν, χρῆν καὶ τοὺς ἄλλους ποταμούς, ὅσοι τοῖσι ἐτησίῃσι ἀντίοι ῥέουσι, ὁμοίως πάσχειν καὶ κατὰ τὰ αὐτὰ τῷ Νείλῳ, καὶ μᾶλλον ἔτι τοσούτῳ ὅσῳ ἐλάσσονες ἐόντες ἀσθενέστερα τὰ ῥεύματα παρέχονται. εἰσὶ δὲ πολλοὶ μὲν ἐν τῇ Συρίῃ ποταμοὶ πολλοὶ δὲ ἐν τῇ Λιβύῃ, οἳ οὐδὲν τοιοῦτο πάσχουσι οἷόν τι καὶ ὁ Νεῖλος. 2.21. ἡ δʼ ἑτέρη ἀνεπιστημονεστέρη μὲν ἐστὶ τῆς λελεγμένης, λόγῳ δὲ εἰπεῖν θωμασιωτέρη· ἣ λέγει ἀπὸ τοῦ Ὠκεανοῦ ῥέοντα αὐτὸν ταῦτα μηχανᾶσθαι, τὸν δὲ Ὠκεανὸν γῆν περὶ πᾶσαν ῥέειν. 2.22. ἡ δὲ τρίτη τῶν ὁδῶν πολλὸν ἐπιεικεστάτη ἐοῦσα μάλιστα ἔψευσται· λέγει γὰρ δὴ οὐδʼ αὕτη οὐδέν, φαμένη τὸν Νεῖλον ῥέειν ἀπὸ τηκομένης χιόνος· ὃς ῥέει μὲν ἐκ Λιβύης διὰ μέσων Αἰθιόπων, ἐκδιδοῖ δὲ ἐς Αἴγυπτον. κῶς ὦν δῆτα ῥέοι ἂν ἀπὸ χιόνος, ἀπὸ τῶν θερμοτάτων ῥέων ἐς τὰ ψυχρότερα τὰ πολλά ἐστι; ἀνδρί γε λογίζεσθαι τοιούτων πέρι οἵῳ τε ἐόντι, ὡς οὐδὲ οἰκὸς ἀπὸ χιόνος μιν ῥέειν, πρῶτον μὲν καὶ μέγιστον μαρτύριον οἱ ἄνεμοι παρέχονται πνέοντες ἀπὸ τῶν χωρέων τουτέων θερμοί· δεύτερον δὲ ὅτι ἄνομβρος ἡ χώρη καὶ ἀκρύσταλλος διατελέει ἐοῦσα, ἐπὶ δὲ χιόνι πεσούσῃ πᾶσα ἀνάγκη ἐστὶ ὗσαι ἐν πέντε ἡμέρῃσι, ὥστε, εἰ ἐχιόνιζε, ὕετο ἂν ταῦτα τὰ χωρία· τρίτα δὲ οἱ ἄνθρωποι ὑπὸ τοῦ καύματος μέλανες ἐόντες. ἰκτῖνοι δὲ καὶ χελιδόνες διʼ ἔτεος ἐόντες οὐκ ἀπολείπουσι, γέρανοι δὲ φεύγουσαι τὸν χειμῶνα τὸν ἐν τῇ Σκυθικῇ χώρῃ γινόμενον φοιτῶσι ἐς χειμασίην ἐς τοὺς τόπους τούτους. εἰ τοίνυν ἐχιόνιζε καὶ ὅσον ὦν ταύτην τὴν χώρην διʼ ἧς τε ῥέει καὶ ἐκ τῆς ἄρχεται ῥέων ὁ Νεῖλος, ἦν ἂν τούτων οὐδέν, ὡς ἡ ἀνάγκη ἐλέγχει. 2.23. ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι. 2.24. εἰ δὲ δεῖ μεμψάμενον γνώμας τὰς προκειμένας αὐτὸν περὶ τῶν ἀφανέων γνώμην ἀποδέξασθαι, φράσω διʼ ὅ τι μοι δοκέει πληθύνεσθαι ὁ Νεῖλος τοῦ θέρεος· τὴν χειμερινὴν ὥρην ἀπελαυνόμενος ὁ ἥλιος ἐκ τῆς ἀρχαίης διεξόδου ὑπὸ τῶν χειμώνων ἔρχεται τῆς Λιβύης τὰ ἄνω. ὡς μέν νυν ἐν ἐλαχίστῳ δηλῶσαι, πᾶν εἴρηται· τῆς γὰρ ἂν ἀγχοτάτω τε ᾖ χώρης οὗτος ὁ θεὸς καὶ κατὰ ἥντινα, ταύτην οἰκὸς διψῆν τε ὑδάτων μάλιστα καὶ τὰ ἐγχώρια ῥεύματα μαραίνεσθαι τῶν ποταμῶν. 2.25. ὡς δὲ ἐν πλέονι λόγῳ δηλῶσαι, ὧδε ἔχει. διεξιὼν τῆς Λιβύης τὰ ἄνω ὁ ἥλιος τάδε ποιέει· ἅτε διὰ παντὸς τοῦ χρόνου αἰθρίου τε ἐόντος τοῦ ἠέρος τοῦ κατὰ ταῦτα τὰ χωρία καὶ ἀλεεινῆς τῆς χώρης ἐούσης καὶ ἀνέμων ψυχρῶν, διεξιὼν ποιέει οἷόν περ καὶ τὸ θέρος ἔωθε ποιέειν ἰὼν τὸ μέσον τοῦ οὐρανοῦ· ἕλκει γὰρ ἐπʼ ἑωυτὸν τὸ ὕδωρ, ἑλκύσας δὲ ἀπωθέει ἐς τὰ ἄνω χωρία, ὑπολαμβάνοντες δὲ οἱ ἄνεμοι καὶ διασκιδνάντες τήκουσι· καὶ εἰσὶ οἰκότως οἱ ἀπὸ ταύτης τῆς χώρης πνέοντες, ὅ τε νότος καὶ ὁ λίψ, ἀνέμων πολλὸν τῶν πάντων ὑετιώτατοι δοκέει δέ μοι οὐδὲ πᾶν τὸ ὕδωρ τὸ ἐπέτειον ἑκάστοτε ἀποπέμπεσθαι τοῦ Νείλου ὁ ἥλιος, ἀλλὰ καὶ ὑπολείπεσθαι περὶ ἑωυτόν. πρηϋνομένου δὲ τοῦ χειμῶνος ἀπέρχεται ὁ ἥλιος ἐς μέσον τὸν οὐρανὸν ὀπίσω, καὶ τὸ ἐνθεῦτεν ἤδη ὁμοίως ἀπὸ πάντων ἕλκει τῶν ποταμῶν. τέως δὲ οἳ μὲν ὀμβρίου ὕδατος συμμισγομένου πολλοῦ αὐτοῖσι, ἅτε ὑομένης τε τῆς χώρης καὶ κεχαραδρωμένης, ῥέουσι μεγάλοι· τοῦ δὲ θέρεος τῶν τε ὄμβρων ἐπιλειπόντων αὐτοὺς καὶ ὑπὸ τοῦ ἡλίου ἑλκόμενοι ἀσθενέες εἰσί. ὁ δὲ Νεῖλος ἐὼν ἄνομβρος, ἑλκόμενος δὲ ὑπὸ τοῦ ἡλίου μοῦνος ποταμῶν τοῦτον τὸν χρόνον, οἰκότως αὐτὸς ἑωυτοῦ ῥέει πολλῷ ὑποδεέστερος ἢ τοῦ θέρεος· τότε μὲν γὰρ μετὰ πάντων τῶν ὑδάτων ἴσον ἕλκεται, τὸν δὲ χειμῶνα μοῦνος πιέζεται. 2.26. οὕτω τὸν ἥλιον νενόμικα τούτων αἴτιον εἶναι. αἴτιος δὲ ὁ αὐτὸς οὗτος κατὰ γνώμην τὴν ἐμὴν καὶ τὸν ἠέρα ξηρὸν τὸν ταύτῃ εἶναι, διακαίων τὴν διέξοδον ἑωυτοῦ· οὕτω τῆς Λιβύης τὰ ἄνω θέρος αἰεὶ κατέχει. εἰ δὲ ἡ στάσις ἤλλακτο τῶν ὡρέων, καὶ τοῦ οὐρανοῦ τῇ μὲν νῦν ὁ βορέης τε καὶ ὁ χειμὼν ἑστᾶσι, ταύτῃ μὲν τοῦ νότου ἦν ἡ στάσις καὶ τῆς μεσαμβρίης, τῇ δὲ ὁ νότος νῦν ἕστηκε, ταύτῃ δὲ ὁ βορέης, εἰ ταῦτα οὕτω εἶχε, ὁ ἥλιος ἂν ἀπελαυνόμενος ἐκ μέσου τοῦ οὐρανοῦ ὑπὸ τοῦ χειμῶνος καὶ τοῦ βορέω ἤιε ἂν τὰ ἄνω τῆς Εὐρώπης κατά περ νῦν τῆς Λιβύης ἔρχεται, διεξιόντα δʼ ἄν μιν διὰ πάσης Εὐρώπης ἔλπομαι ποιέειν ἂν τὸν Ἴστρον τά περ νῦν ἐργάζεται τὸν Νεῖλον. 2.27. τῆς αὔρης δὲ πέρι, ὅτι οὐκ ἀποπνέει, τήνδε ἔχω γνώμην, ὡς κάρτα ἀπὸ θερμέων χωρέων οὐκ οἰκός ἐστι οὐδὲν ἀποπνέειν, αὔρη δὲ ἀπὸ ψυχροῦ τινος φιλέει πνέειν. 2.28. ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι. 2.29. ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε. 2.30. ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια. 2.31. μέχρι μέν νυν τεσσέρων μηνῶν πλόου καὶ ὁδοῦ γινώσκεται ὁ Νεῖλος πάρεξ τοῦ ἐν Αἰγύπτῳ ῥεύματος· τοσοῦτοι γὰρ συμβαλλομένῳ μῆνες εὑρίσκονται ἀναισιμούμενοι ἐξ Ἐλεφαντίνης πορευομένῳ ἐς τοὺς αὐτομόλους τούτους. ῥέει δὲ ἀπὸ ἑσπέρης τε καὶ ἡλίου δυσμέων. τὸ δὲ ἀπὸ τοῦδε οὐδεὶς ἔχει σαφέως φράσαι· ἔρημος γὰρ ἐστὶ ἡ χώρη αὕτη ὑπὸ καύματος. 2.32. ἀλλὰ τάδε μὲν ἤκουσα ἀνδρῶν Κυρηναίων φαμένων ἐλθεῖν τε ἐπὶ τὸ Ἄμμωνος χρηστήριον καὶ ἀπικέσθαι ἐς λόγους Ἐτεάρχῳ τῷ Ἀμμωνίων βασιλέι, καί κως ἐκ λόγων ἄλλων ἀπικέσθαι ἐς λέσχην περὶ τοῦ Νείλου, ὡς οὐδεὶς αὐτοῦ οἶδε τὰς πηγάς, καὶ τὸν Ἐτέαρχον φάναι ἐλθεῖν κοτε παρʼ αὐτὸν Νασαμῶνας ἄνδρας. τὸ δὲ ἔθνος τοῦτο ἐστὶ μὲν Λιβυκόν, νέμεται δὲ τὴν Σύρτιν τε καὶ τὴν πρὸς ἠῶ χώρην τῆς Σύρτιος οὐκ ἐπὶ πολλόν. ἀπικομένους δὲ τοὺς Νασαμῶνας καὶ εἰρωτωμένους εἴ τι ἔχουσι πλέον λέγειν περὶ τῶν ἐρήμων τῆς Λιβύης, φάναι παρὰ σφίσι γενέσθαι ἀνδρῶν δυναστέων παῖδας ὑβριστάς, τοὺς ἄλλα τε μηχανᾶσθαι ἀνδρωθέντας περισσὰ καὶ δὴ καὶ ἀποκληρῶσαι πέντε ἑωυτῶν ὀψομένους τὰ ἔρημα τῆς Λιβύης, καὶ εἴ τι πλέον ἴδοιεν τῶν τὰ μακρότατα ἰδομένων. τῆς γὰρ Λιβύης τὰ μὲν κατὰ τὴν βορηίην θάλασσαν ἀπʼ Αἰγύπτου ἀρξάμενοι μέχρι Σολόεντος ἄκρης, ἣ τελευτᾷ τῆς Λιβύης, παρήκουσι παρὰ πᾶσαν Λίβυες καὶ Λιβύων ἔθνεα πολλά, πλὴν ὅσον Ἕλληνες καὶ Φοίνικες ἔχουσι· τὰ δὲ ὑπὲρ θαλάσσης τε καὶ τῶν ἐπὶ θάλασσαν κατηκόντων ἀνθρώπων, τὰ κατύπερθε θηριώδης ἐστὶ ἡ Λιβύη· τὰ δὲ κατύπερθε τῆς θηριώδεος ψάμμος τε ἐστὶ καὶ ἄνυδρος δεινῶς καὶ ἔρημος πάντων. εἶπαι ὦν τοὺς νεηνίας ἀποπεμπομένους ὑπὸ τῶν ἡλίκων, ὕδασί τε καὶ σιτίοισι εὖ ἐξηρτυμένους, ἰέναι τὰ πρῶτα μὲν διὰ τῆς οἰκεομένης, ταύτην δὲ διεξελθόντας ἐς τὴν θηριώδεα ἀπικέσθαι, ἐκ δὲ ταύτης τὴν ἔρημον διεξιέναι, τὴν ὁδὸν ποιευμένους πρὸς ζέφυρον ἄνεμον, διεξελθόντας δὲ χῶρον πολλὸν ψαμμώδεα καὶ ἐν πολλῇσι ἡμέρῃσι ἰδεῖν δή κοτε δένδρεα ἐν πεδίῳ πεφυκότα, καί σφεας προσελθόντας ἅπτεσθαι τοῦ ἐπεόντος ἐπὶ τῶν δενδρέων καρποῦ, ἁπτομένοισι δέ σφι ἐπελθεῖν ἄνδρας μικρούς, μετρίων ἐλάσσονας ἀνδρῶν, λαβόντας δὲ ἄγειν σφέας· φωνῆς δὲ οὔτε τι τῆς ἐκείνων τοὺς Νασαμῶνας γινώσκειν οὔτε τοὺς ἄγοντας τῶν Νασαμώνων· ἄγειν τε δὴ αὐτοὺς διʼ ἑλέων μεγίστων, καὶ διεξελθόντας ταῦτα ἀπικέσθαι ἐς πόλιν ἐν τῇ πάντας εἶναι τοῖσι ἄγουσι τὸ μέγαθος ἴσους, χρῶμα δὲ μέλανας. παρὰ δὲ τὴν πόλιν ῥέειν ποταμὸν μέγαν, ῥέειν δὲ ἀπὸ ἑσπέρης αὐτὸν πρὸς ἥλιον ἀνατέλλοντα, φαίνεσθαι δὲ ἐν αὐτῷ κροκοδείλους. 2.33. ὁ μὲν δὴ τοῦ Ἀμμωνίου Ἐτεάρχου λόγος ἐς τοῦτό μοι δεδηλώσθω, πλὴν ὅτι ἀπονοστῆσαί τε ἔφασκε τοὺς Νασαμῶνας, ὡς οἱ Κυρηναῖοι ἔλεγον, καὶ ἐς τοὺς οὗτοι ἀπίκοντο ἀνθρώπους, γόητας εἶναι ἅπαντας. τὸν δὲ δὴ ποταμὸν τοῦτον τὸν παραρρέοντα καὶ Ἐτέαρχος συνεβάλλετο εἶναι Νεῖλον, καὶ δὴ καὶ ὁ λόγος οὕτω αἱρέει. ῥέει γὰρ ἐκ Λιβύης ὁ Νεῖλος καὶ μέσην τάμνων Λιβύην, καὶ ὡς ἐγὼ συμβάλλομαι τοῖσι ἐμφανέσι τὰ μὴ γινωσκόμενα τεκμαιρόμενος, τῷ Ἴστρῳ ἐκ τῶν ἴσων μέτρων ὁρμᾶται. Ἴστρος τε γὰρ ποταμὸς ἀρξάμενος ἐκ Κελτῶν καὶ Πυρήνης πόλιος ῥέει μέσην σχίζων τὴν Εὐρώπην· οἱ δὲ Κελτοὶ εἰσὶ ἔξω Ἡρακλέων στηλέων, ὁμουρέουσι δὲ Κυνησίοισι, οἳ ἔσχατοι πρὸς δυσμέων οἰκέουσι τῶν ἐν τῇ Εὐρώπῃ κατοικημένων· τελευτᾷ δὲ ὁ Ἴστρος ἐς θάλασσαν ῥέων τὴν τοῦ Εὐξείνου πόντου διὰ πάσης Εὐρώπης, τῇ Ἰστρίην οἱ Μιλησίων οἰκέουσι ἄποικοι. 2.34. ὁ μὲν δὴ Ἴστρος, ῥέει γὰρ διʼ οἰκεομένης, πρὸς πολλῶν γινώσκεται, περὶ δὲ τῶν τοῦ Νείλου πηγέων οὐδεὶς ἔχει λέγειν· ἀοίκητός τε γὰρ καὶ ἔρημος ἐστὶ ἡ Λιβύη διʼ ἧς ῥέει. περὶ δὲ τοῦ ῥεύματος αὐτοῦ, ἐπʼ ὅσον μακρότατον ἱστορεῦντα ἦν ἐξικέσθαι, εἴρηται· ἐκδιδοῖ δὲ ἐς Αἴγυπτον. ἡ δὲ Αἴγυπτος τῆς ὀρεινῆς Κιλικίης μάλιστά κῃ ἀντίη κέεται· ἐνθεῦτεν δὲ ἐς Σινώπην τὴν ἐν τῷ Εὐξείνῳ πόντῳ πέντε ἡμερέων ἰθέα ὁδὸς εὐζώνῳ ἀνδρί· ἡ δὲ Σινώπη τῷ Ἴστρῳ ἐκδιδόντι ἐς θάλασσαν ἀντίον κέεται. οὕτω τὸν Νεῖλον δοκέω διὰ πάσης τῆς Λιβύης διεξιόντα ἐξισοῦσθαι τῷ Ἴστρῳ. 2.102. παραμειψάμενος ὦν τούτους τοῦ ἐπὶ τούτοισι γενομένου βασιλέος, τῷ οὔνομα ἦν Σέσωστρις, τούτου μνήμην ποιήσομαι· τὸν ἔλεγον οἱ ἱρέες πρῶτον μὲν πλοίοισι μακροῖσι ὁρμηθέντα ἐκ τοῦ Ἀραβίου κόλπου τοὺς παρὰ τὴν Ἐρυθρὴν θάλασσαν κατοικημένους καταστρέφεσθαι, ἐς ὃ πλέοντά μιν πρόσω ἀπικέσθαι ἐς θάλασσαν οὐκέτι πλωτὴν ὑπὸ βραχέων. ἐνθεῦτεν δὲ ὡς ὀπίσω ἀπίκετο ἐς Αἴγυπτον, κατὰ τῶν ἱρέων τὴν φάτιν, πολλὴν στρατιὴν τῶν λαβὼν ἤλαυνε διὰ τῆς ἠπείρου, πᾶν ἔθνος τὸ ἐμποδὼν καταστρεφόμενος. ὁτέοισι μέν νυν αὐτῶν ἀλκίμοισι ἐνετύγχανε καὶ δεινῶς γλιχομένοισι περὶ τῆς ἐλευθερίης, τούτοισι μὲν στήλας ἐνίστη ἐς τὰς χώρας διὰ γραμμάτων λεγούσας τό τε ἑωυτοῦ οὔνομα καὶ τῆς πάτρης, καὶ ὡς δυνάμι τῇ ἑωυτοῦ κατεστρέψατο σφέας· ὅτεων δὲ ἀμαχητὶ καὶ εὐπετέως παρέλαβε τὰς πόλιας, τούτοισι δὲ ἐνέγραφε ἐν τῇσι στήλῃσι κατὰ ταὐτὰ καὶ τοῖσι ἀνδρηίοισι τῶν ἐθνέων γενομένοισι, καὶ δὴ καὶ αἰδοῖα γυναικὸς προσενέγραφε, δῆλα βουλόμενος ποιέειν ὡς εἴησαν ἀνάλκιδες. 2.103. ταῦτα δὲ ποιέων διεξήιε τὴν ἤπειρον, ἐς ὃ ἐκ τῆς Ἀσίης ἐς τὴν Εὐρώπην διαβὰς τούς τε Σκύθας κατεστρέψατο καὶ τοὺς Θρήικας. ἐς τούτους δέ μοι δοκέει καὶ προσώτατα ἀπικέσθαι ὁ Αἰγύπτιος στρατός· ἐν μὲν γὰρ τῇ τούτων χώρῃ φαίνονται σταθεῖσαι αἱ στῆλαι, τὸ δὲ προσωτέρω τούτων οὐκέτι. ἐνθεῦτεν δὲ ἐπιστρέψας ὀπίσω ἤιε, καὶ ἐπείτε ἐγίνετο ἐπὶ Φάσι ποταμῷ, οὐκ ἔχω τὸ ἐνθεῦτεν ἀτρεκέως εἰπεῖν εἴτε αὐτὸς ὁ βασιλεὺς Σέσωστρις ἀποδασάμενος τῆς ἑωυτοῦ στρατιῆς μόριον ὅσον δὴ αὐτοῦ κατέλιπε τῆς χώρης οἰκήτορας, εἴτε τῶν τινες στρατιωτέων τῇ πλάνῃ αὐτοῦ ἀχθεσθέντες περὶ Φᾶσιν ποταμὸν κατέμειναν. 2.104. φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα. 2.105. φέρε νῦν καὶ ἄλλο εἴπω περὶ τῶν Κόλχων, ὡς Αἰγυπτίοισι προσφερέες εἰσί· λίνον μοῦνοι οὗτοί τε καὶ Αἰγύπτιοι ἐργάζονται καὶ κατὰ ταὐτά, καὶ ἡ ζόη πᾶσα καὶ ἡ γλῶσσα ἐμφερής ἐστι ἀλλήλοισι. λίνον δὲ τὸ μὲν Κολχικὸν ὑπὸ Ἑλλήνων Σαρδωνικὸν κέκληται, τὸ μέντοι ἀπʼ Αἰγύπτου ἀπικνεύμενον καλέεται Αἰγύπτιον. 2.106. αἱ δὲ στῆλαι τὰς ἵστα κατὰ τὰς χώρας ὁ Αἰγύπτου βασιλεὺς Σέσωστρις, αἱ μὲν πλεῦνες οὐκέτι φαίνονται περιεοῦσαι, ἐν δὲ τῇ Παλαιστίνῃ Συρίῃ αὐτὸς ὥρων ἐούσας καὶ τὰ γράμματα τὰ εἰρημένα ἐνεόντα καὶ γυναικὸς αἰδοῖα. εἰσὶ δὲ καὶ περὶ Ἰωνίην δύο τύποι ἐν πέτρῃσι ἐγκεκολαμμένοι τούτου τοῦ ἀνδρός, τῇ τε ἐκ τῆς Ἐφεσίης ἐς Φώκαιαν ἔρχονται καὶ τῇ ἐκ Σαρδίων ἐς Σμύρνην. ἑκατέρωθι δὲ ἀνὴρ ἐγγέγλυπται μέγαθος πέμπτης σπιθαμῆς, τῇ μὲν δεξιῇ χειρὶ ἔχων αἰχμὴν τῇ δὲ ἀριστερῇ τόξα, καὶ τὴν ἄλλην σκευὴν ὡσαύτως· καὶ γὰρ Αἰγυπτίην καὶ Αἰθιοπίδα ἔχει· ἐκ δὲ τοῦ ὤμου ἐς τὸν ἕτερον ὦμον διὰ τῶν στηθέων γράμματα ἱρὰ Αἰγύπτια διήκει ἐγκεκολαμμένα, λέγοντα τάδε· “ἐγὼ τήνδε τὴν χώρην ὤμοισι τοῖσι ἐμοῖσι ἐκτησάμην.” ὅστις δὲ καὶ ὁκόθεν ἐστί, ἐνθαῦτα μὲν οὐ δηλοῖ, ἑτέρωθι δὲ δεδήλωκε· τὰ δὴ καὶ μετεξέτεροι τῶν θεησαμένων Μέμνονος εἰκόνα εἰκάζουσί μιν εἶναι, πολλὸν τῆς ἀληθείης ἀπολελειμμένοι. 2.107. τοῦτον δὴ τὸν Αἰγύπτιον Σέσωστριν ἀναχωρέοντα καὶ ἀνάγοντα πολλοὺς ἀνθρώπους τῶν ἐθνέων τῶν τὰς χώρας κατεστρέψατο, ἔλεγον οἱ ἱρέες, ἐπείτε ἐγίνετο ἀνακομιζόμενος ἐν Δάφνῃσι τῇσι Πηλουσίῃσι, τὸν ἀδελφεὸν ἑωυτοῦ, τῷ ἐπέτρεψε ὁ Σέσωστρις τὴν Αἴγυπτον, τοῦτον ἐπὶ ξείνια αὐτὸν καλέσαντα καὶ πρὸς αὐτῷ τοὺς παῖδας περινῆσαι ἔξωθεν τὴν οἰκίην ὕλῃ, περινήσαντα δὲ ὑποπρῆσαι. τὸν δὲ ὡς μαθεῖν τοῦτο, αὐτίκα συμβουλεύεσθαι τῇ γυναικί· καὶ γὰρ δὴ καὶ τὴν γυναῖκα αὐτὸν ἅμα ἄγεσθαι· τὴν δέ οἱ συμβουλεῦσαι τῶν παίδων ἐόντων ἓξ τοὺς δύο ἐπὶ τὴν πυρὴν ἐκτείναντα γεφυρῶσαι τὸ καιόμενον, αὐτοὺς δὲ ἐπʼ ἐκείνων ἐπιβαίνοντας ἐκσώζεσθαι. ταῦτα ποιῆσαι τὸν Σέσωστριν, καὶ δύο μὲν τῶν παίδων κατακαῆναι τρόπῳ τοιούτῳ, τοὺς δὲ λοιποὺς ἀποσωθῆναι ἅμα τῷ πατρί. 2.108. νοστήσας δὲ ὁ Σέσωστρις ἐς τὴν Αἴγυπτον καὶ τισάμενος τὸν ἀδελφεόν, τῷ μὲν ὁμίλῳ τὸν ἐπηγάγετο τῶν τὰς χώρας κατεστρέψατο, τούτῳ μὲν τάδε ἐχρήσατο· τούς τέ οἱ λίθους τοὺς ἐπὶ τούτου τοῦ βασιλέος κομισθέντας ἐς τοῦ Ἡφαίστου τὸ ἱρόν, ἐόντας μεγάθεϊ περιμήκεας, οὗτοι ἦσαν οἱ ἑλκύσαντες, καὶ τὰς διώρυχας τὰς νῦν ἐούσας ἐν Αἰγύπτῳ πάσας οὗτοι ἀναγκαζόμενοι ὤρυσσον, ἐποίευν τε οὐκ ἑκόντες Αἴγυπτον, τὸ πρὶν ἐοῦσαν ἱππασίμην καὶ ἁμαξευομένην πᾶσαν, ἐνδεᾶ τούτων. ἀπὸ γὰρ τούτου τοῦ χρόνου Αἴγυπτος ἐοῦσα πεδιὰς πᾶσα ἄνιππος καὶ ἀναμάξευτος γέγονε· αἴτιαι δὲ τούτων αἱ διώρυχες γεγόνασι ἐοῦσαι πολλαὶ καὶ παντοίους τρόπους ἔχουσαί. κατέταμνε δὲ τοῦδε εἵνεκα τὴν χώρην ὁ βασιλεύς· ὅσοι τῶν Αἰγυπτίων μὴ ἐπὶ τῷ ποταμῷ ἔκτηντο τὰς πόλις ἀλλʼ ἀναμέσους, οὗτοι, ὅκως τε ἀπίοι ὁ ποταμός, σπανίζοντες ὑδάτων πλατυτέροισι ἐχρέωντο τοῖσι πόμασι, ἐκ φρεάτων χρεώμενοι. 2.109. τούτων μὲν δὴ εἵνεκα κατετμήθη ἡ Αἴγυπτος. κατανεῖμαι δὲ τὴν χώρην Αἰγυπτίοισι ἅπασι τοῦτον ἔλεγον τὸν βασιλέα, κλῆρον ἴσον ἑκάστῳ τετράγωνον διδόντα, καὶ ἀπὸ τούτου τὰς προσόδους ποιήσασθαι, ἐπιτάξαντα ἀποφορὴν ἐπιτελέειν κατʼ ἐνιαυτόν. εἰ δὲ τινὸς τοῦ κλήρου ὁ ποταμός τι παρέλοιτο, ἐλθὼν ἂν πρὸς αὐτὸν ἐσήμαινε τὸ γεγενημένον· ὁ δὲ ἔπεμπε τοὺς ἐπισκεψομένους καὶ ἀναμετρήσοντας ὅσῳ ἐλάσσων ὁ χῶρος γέγονε, ὅκως τοῦ λοιποῦ κατὰ λόγον τῆς τεταγμένης ἀποφορῆς τελέοι. δοκέει δέ μοι ἐνθεῦτεν γεωμετρίη εὑρεθεῖσα ἐς τὴν Ἑλλάδα ἐπανελθεῖν· πόλον μὲν γὰρ καὶ γνώμονα καὶ τὰ δυώδεκα μέρεα τῆς ἡμέρης παρὰ Βαβυλωνίων ἔμαθον οἱ Ἕλληνες. 2.110. βασιλεὺς μὲν δὴ οὗτος μοῦνος Αἰγύπτιος Αἰθιοπίης ἦρξε, μνημόσυνα δὲ ἐλίπετο πρὸ τοῦ Ἡφαιστείου ἀνδριάντας λιθίνους, δύο μὲν τριήκοντα πηχέων, ἑωυτόν τε καὶ τὴν γυναῖκα, τοὺς δὲ παῖδας ἐόντας τέσσερας εἴκοσι πηχέων ἕκαστον· τῶν δὴ ὁ ἱρεὺς τοῦ Ἡφαίστου χρόνῳ μετέπειτα πολλῷ Δαρεῖον τὸν Πέρσην οὐ περιεῖδε ἱστάντα ἔμπροσθε ἀνδριάντα, φὰς οὔ οἱ πεποιῆσθαι ἔργα οἷά περ Σεσώστρι τῷ Αἰγυπτίῳ· Σέσωστριν μὲν γὰρ ἄλλα τε καταστρέψασθαι ἔθνεα οὐκ ἐλάσσω ἐκείνου καὶ δὴ καὶ Σκύθας, Δαρεῖον δὲ οὐ δυνασθῆναι Σκύθας ἑλεῖν· οὔκων δίκαιον εἶναι ἱστάναι ἔμπροσθε τῶν ἐκείνου ἀναθημάτων μὴ οὐκ ὑπερβαλλόμενον τοῖσι ἔργοισι. Δαρεῖον μέν νυν λέγουσι πρὸς ταῦτα συγγνώμην ποιήσασθαι. | 2.19. When the Nile is in flood, it overflows not only the Delta but also the lands called Libyan and Arabian, as far as two days' journey from either bank in places, and sometimes more than this, sometimes less. Concerning its nature, I could not learn anything either from the priests or from any others. ,Yet I was anxious to learn from them why the Nile comes down with a rising flood for a hundred days from the summer solstice; and when this number of days is passed, sinks again with a diminishing stream, so that the river is low for the whole winter until the summer solstice again. ,I was not able to get any information from any of the Egyptians regarding this, when I asked them what power the Nile has to be contrary in nature to all other rivers. I wished to know this, and asked; also, why no breezes blew from it as from every other river. 2.20. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. ,One of them maintains that the Etesian winds are the cause of the river being in flood, because they hinder the Nile from emptying into the sea. But there are many times when the Etesian winds do not blow, yet the Nile does the same as before. ,And further, if the Etesian winds were the cause, then the other rivers which flow contrary to those winds should be affected like the Nile, and even more so, since being smaller they have a weaker current. Yet there are many rivers in Syria and many in Libya, and they behave nothing like the Nile . 2.21. The second opinion is less grounded on knowledge than the previous, though it is more marvellous to the ear: according to it, the river effects what it does because it flows from Ocean, which flows around the whole world. 2.22. The third opinion is by far the most plausible, yet the most erroneous of all. It has no more truth in it than the others. According to this, the Nile flows from where snows melt; but it flows from Libya through the midst of Ethiopia, and comes out into Egypt . ,How can it flow from snow, then, seeing that it comes from the hottest places to lands that are for the most part cooler? In fact, for a man who can reason about such things, the principal and strongest evidence that the river is unlikely to flow from snows is that the winds blowing from Libya and Ethiopia are hot. ,In the second place, the country is rainless and frostless; but after snow has fallen, it has to rain within five days ; so that if it snowed, it would rain in these lands. And thirdly, the men of the country are black because of the heat. ,Moreover, kites and swallows live there all year round, and cranes come every year to these places to winter there, flying from the wintry weather of Scythia . Now, were there but the least fall of snow in this country through which the Nile flows and where it rises, none of these things would happen, as necessity proves. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. 2.24. If, after having condemned the opinions proposed, I must indicate what I myself think about these obscure matters, I shall say why I think the Nile floods in the summer. During the winter, the sun is driven by storms from his customary course and passes over the inland parts of Libya . ,For the briefest demonstration, everything has been said; for whatever country this god is nearest, or over, it is likely that that land is very thirsty for water and that the local rivers are dried up. 2.25. A lengthier demonstration goes as follows. In its passage over the inland parts of Libya, the sun does this: as the air is always clear in that region, the land warm, and the winds cool, the sun does in its passage exactly as it would do in the summer passing through the middle of the heaven: ,it draws the water to itself, and having done so, expels it away to the inland regions, and the winds catch it and scatter and dissolve it; and, as is to be expected, those that blow from that country, the south and the southwest, are the most rainy of all winds. ,Yet I think that the sun never lets go of all of the water that it draws up from the Nile yearly, but keeps some back near itself. Then, as the winter becomes milder, the sun returns to the middle of the heaven, and after that draws from all rivers alike. ,Meanwhile, the other rivers are swollen to high flood by the quantity of water that falls into them from the sky, because the country is rained on and cut into gullies; but in the summer they are low, lacking the rain and being drawn up too by the sun. ,But the Nile, being fed by no rain, and being the only river drawn up by the sun in winter, at this time falls far short of the height that it had in summer; which is but natural; for in summer all other waters too and not it alone are attracted to the sun, but in the winter it alone is afflicted. 2.26. I am convinced, therefore, that the sun is the cause of this phenomenon. The dryness of the air in these parts is also caused by the sun, in my opinion, because it burns its way through it; hence, it is always summer in the inland part of Libya . ,But were the stations of the seasons changed, so that the south wind and the summer had their station where the north wind and winter are now set, and the north wind was where the south wind is now—if this were so, the sun, when driven from mid-heaven by the winter and the north wind, would pass over the inland parts of Europe as it now passes over Libya, and I think that in its passage over all Europe it would have the same effect on the Ister as it now does on the Nile . 2.27. And as to why no breeze blows from the river, this is my opinion: it is not natural that any breeze blow from very hot places; breezes always come from that which is very cold. 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. 2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile, besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. 2.32. But I heard this from some men of Cyrene, who told me that they had gone to the oracle of Ammon, and conversed there with Etearchus king of the Ammonians, and that from other subjects the conversation turned to the Nile, how no one knows the source of it. Then Etearchus told them that once he had been visited by some Nasamonians. ,These are a Libyan people, inhabiting the country of the Syrtis and a little way to the east of the Syrtis . ,When these Nasamonians were asked on their arrival if they brought any news concerning the Libyan desert, they told Etearchus that some sons of their leading men, proud and violent youths, when they came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. ,It must be known that the whole northern seacoast of Libya, from Egypt as far as the promontory of Soloeis, which is the end of Libya, is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. ,When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. ,After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growing in a plain; when they came to these and were picking the fruit of the trees, they were met by little men of less than common stature, who took them and led them away. The Nasamonians did not know these men's language nor did the escort know the language of the Nasamonians. ,The men led them across great marshes, after crossing which they came to a city where all the people were of a stature like that of the guides, and black. A great river ran past this city, from the west towards the rising sun; crocodiles could be seen in it. 2.33. This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; ,as to the river that ran past the city, Etearchus guessed it to be the Nile ; and reason proves as much. For the Nile flows from Libya, right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister. ,For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe ; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe . ,The Ister, then, flows clean across Europe and ends its course in the Euxine sea, at Istria, which is inhabited by Milesian colonists. 2.34. The Ister, since it flows through inhabited country, is known from many reports; but no one can speak of the source of the Nile ; for Libya, though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt . Now Egypt lies about opposite to the mountainous part of Cilicia ; ,from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine ; and Sinope lies opposite the place where the Ister falls into the sea. Thus I suppose the course of the Nile in its passage through Libya to be like the course of the Ister. 2.102. Leaving the latter aside, then, I shall speak of the king who came after them, whose name was Sesostris . ,This king, the priests said, set out with a fleet of long ships from the Arabian Gulf and subjugated all those living by the Red Sea, until he came to a sea which was too shallow for his vessels. ,After returning from there back to Egypt, he gathered a great army (according to the account of the priests) and marched over the mainland, subjugating every nation to which he came. ,When those that he met were valiant men and strove hard for freedom, he set up pillars in their land, the inscription on which showed his own name and his country's, and how he had overcome them with his own power; ,but when the cities had made no resistance and been easily taken, then he put an inscription on the pillars just as he had done where the nations were brave; but he also drew on them the private parts of a woman, wishing to show clearly that the people were cowardly. 2.103. He marched over the country doing this until he had crossed over from Asia to Europe and defeated the Scythians and Thracians. Thus far and no farther, I think, the Egyptian army went; for the pillars can be seen standing in their country, but in none beyond it. ,From there, he turned around and went back home; and when he came to the Phasis river, that King, Sesostris, may have detached some part of his army and left it there to live in the country (for I cannot speak with exact knowledge), or it may be that some of his soldiers grew weary of his wanderings, and stayed by the Phasis. 2.104. For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. 2.105. Listen to something else about the Colchians, in which they are like the Egyptians: they and the Egyptians alone work linen and have the same way of working it, a way peculiar to themselves; and they are alike in all their way of life, and in their speech. Linen has two names: the Colchian kind is called by the Greeks Sardonian ; that which comes from Egypt is called Egyptian. 2.106. As to the pillars that Sesostris, king of Egypt, set up in the countries, most of them are no longer to be seen. But I myself saw them in the Palestine district of Syria, with the aforesaid writing and the women's private parts on them. ,Also, there are in Ionia two figures of this man carved in rock, one on the road from Ephesus to Phocaea, and the other on that from Sardis to Smyrna . ,In both places, the figure is over twenty feet high, with a spear in his right hand and a bow in his left, and the rest of his equipment proportional; for it is both Egyptian and Ethiopian; ,and right across the breast from one shoulder to the other a text is cut in the Egyptian sacred characters, saying: “I myself won this land with the strength of my shoulders.” There is nothing here to show who he is and whence he comes, but it is shown elsewhere. ,Some of those who have seen these figures guess they are Memnon, but they are far indeed from the truth. 2.107. Now when this Egyptian Sesostris (so the priests said) reached Daphnae of Pelusium on his way home, leading many captives from the peoples whose lands he had subjugated, his brother, whom he had left in charge in Egypt, invited him and his sons to a banquet and then piled wood around the house and set it on fire. ,When Sesostris was aware of this, he at once consulted his wife, whom (it was said) he had with him; and she advised him to lay two of his six sons on the fire and make a bridge over the burning so that they could walk over the bodies of the two and escape. This Sesostris did; two of his sons were thus burnt but the rest escaped alive with their father. 2.108. After returning to Egypt, and avenging himself on his brother, Sesostris found work for the multitude which he brought with him from the countries which he had subdued. ,It was these who dragged the great and long blocks of stone which were brought in this king's reign to the temple of Hephaestus; and it was they who were compelled to dig all the canals which are now in Egypt, and involuntarily made what had been a land of horses and carts empty of these. ,For from this time Egypt, although a level land, could use no horses or carts, because there were so many canals going every which way. The reason why the king thus intersected the country was this: ,those Egyptians whose towns were not on the Nile, but inland from it, lacked water whenever the flood left their land, and drank only brackish water from wells. 2.109. For this reason Egypt was intersected. This king also (they said) divided the country among all the Egyptians by giving each an equal parcel of land, and made this his source of revenue, assessing the payment of a yearly tax. ,And any man who was robbed by the river of part of his land could come to Sesostris and declare what had happened; then the king would send men to look into it and calculate the part by which the land was diminished, so that thereafter it should pay in proportion to the tax originally imposed. ,From this, in my opinion, the Greeks learned the art of measuring land; the sunclock and the sundial, and the twelve divisions of the day, came to Hellas from Babylonia and not from Egypt . 2.110. Sesostris was the only Egyptian king who also ruled Ethiopia . To commemorate his name, he set before the temple of Hephaestus two stone statues, of himself and of his wife, each fifty feet high, and statues of his four sons, each thirty-three feet. ,Long afterwards, Darius the Persian would have set up his statue before these; but the priest of Hephaestus forbade him, saying that he had achieved nothing equal to the deeds of Sesostris the Egyptian; for Sesostris (he said) had subjugated the Scythians, besides as many nations as Darius had conquered, and Darius had not been able to overcome the Scythians; ,therefore, it was not just that Darius should set his statue before the statues of Sesostris, whose achievements he had not equalled. Darius, it is said, let the priest have his way. |
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| 23. Plato, Alcibiades I, "1.130 a-c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 475 |
| 24. Plato, Alcibiades Ii, 149e2-15ob3, 129c5-13oa1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 25. Aristophanes, Fragments, 6.274c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
26. Plato, Crito, 46b, 50b, 52a, 51b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 22| 51b. καὶ ἐν μείζονι μοίρᾳ καὶ παρὰ θεοῖς καὶ παρʼ ἀνθρώποις τοῖς νοῦν ἔχουσι, καὶ σέβεσθαι δεῖ καὶ μᾶλλον ὑπείκειν καὶ θωπεύειν πατρίδα χαλεπαίνουσαν ἢ πατέρα, καὶ ἢ πείθειν ἢ ποιεῖν ἃ ἂν κελεύῃ, καὶ πάσχειν ἐάν τι προστάττῃ παθεῖν ἡσυχίαν ἄγοντα, ἐάντε τύπτεσθαι ἐάντε δεῖσθαι, ἐάντε εἰς πόλεμον ἄγῃ τρωθησόμενον ἢ ἀποθανούμενον, ποιητέον ταῦτα, καὶ τὸ δίκαιον οὕτως ἔχει, καὶ οὐχὶ ὑπεικτέον οὐδὲ ἀναχωρητέον οὐδὲ λειπτέον τὴν τάξιν, ἀλλὰ καὶ ἐν πολέμῳ καὶ ἐν δικαστηρίῳ καὶ πανταχοῦ ποιητέον ἃ ἂν κελεύῃ ἡ | |
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| 27. Plato, Laws, 870b4, 875a, 875b, 875c, 875d, 892a4-5, 679e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 |
| 28. Plato, Axiochus (Spuria), "365 e" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 475 |
| 29. Plato, Phaedo, "115c-e", 68b, 68c, 79e9-80a5, '81E-82B (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 44 |
| 30. Diogenes Sinopensis, Letters, a b c d\n0 27 27 27 None\n1 '10.1 '10.1 '10 1\n2 '44 '44 '44 None\n3 '30 '30 '30 None\n4 '15 '15 '15 None\n5 '12 '12 '12 None\n6 '45 '45 '45 None\n7 '29.1 '29.1 '29 1\n8 34 34 34 None\n9 '7 '7 '7 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 627 |
| 31. Plato, Letters, 358a, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 32. Plato, Timaeus, 34c4-5, 43a4-6, '28C (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 856 |
| 33. Plato, Theaetetus, 184d3-4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 34. Aristophanes, Fragments, 6.274c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
| 35. Plato, Sophist, 243d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise / wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326 |
| 36. Plato, Republic, 357b2, -d, '9.588C-590A, 558D -559C, 509d2, 508b, 508c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan |
37. Plato, Philebus, 27b, 27c, 27d, 30d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326| 30d. ΣΩ. οὐκοῦν ἐν μὲν τῇ τοῦ Διὸς ἐρεῖς φύσει βασιλικὴν μὲν ψυχήν, βασιλικὸν δὲ νοῦν ἐγγίγνεσθαι διὰ τὴν τῆς αἰτίας δύναμιν, ἐν δʼ ἄλλοις ἄλλα καλά, καθʼ ὅτι φίλον ἑκάστοις λέγεσθαι. ΠΡΩ. μάλα γε. ΣΩ. τοῦτον δὴ τὸν λόγον ἡμᾶς μή τι μάτην δόξῃς, ὦ Πρώταρχε, εἰρηκέναι, ἀλλʼ ἔστι τοῖς μὲν πάλαι ἀποφηναμένοις ὡς ἀεὶ τοῦ παντὸς νοῦς ἄρχει σύμμαχος ἐκείνοις. ΠΡΩ. ἔστι γὰρ οὖν. ΣΩ. τῇ δέ γε ἐμῇ ζητήσει πεπορικὼς ἀπόκρισιν, ὅτι νοῦς | 30d. and a kingly mind were implanted through the power of the cause, and in other deities other noble qualities from which they derive their favorite epithets. Pro. Certainly. Soc. Now do not imagine, Protarchus, that this is mere idle talk of mine; it confirms the utterances of those who declared of old that mind always rules the universe. Pro. Yes, certainly. Soc. And to my question it has furnished the reply |
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| 38. Plato, Symposium, 204b, 223b, 223c, 223d, 180C (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 280 |
| 39. Aristotle, Nicomachean Ethics, 4.8.10, 2.6, 1.9, 2.7, 2.8, 2.9, 7, 1151b32, 1.1, 1094b19, 1099a1.8, 30-b8, 1095a1, 1095a20, 1095a21, 1095a22, 1095a23, 1095a24, 1095a25, 3.10, 1118b8, 1145a, 1148b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 |
| 40. Aristotle, Parts of Animals, 645b15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 41. Aristotle, Soul, 415b18-19, 407b25-6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
42. Septuagint, Tobit, 14.13, 14.14, 1.21, 1.22, 4.17, 11.18, 14.10, 14.15, 11.21, 14.11, 2.1, 2.10, 14.9, 1.21-2.1a, 2.9, 2.8, 2.7, 2.6, 11.19, 10.6, 8.20, 2, 1.10, 1.9, 1.8, 1.7, 12.8, 2.3, 2.14, 4.3, 4.5, 4.6, 4.7, 4.4, 2.2, 1.20, 4.8, 4.9, 4.20, 4.20-5.3, 5.3, 4.19, 1.15, 1.16, 1.17, 4.18, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 12.6, 5.22, 14.4, 14.3, 12.10, 12.9, 12.7, 4.2, 5.21, 1.18, 3.1, 3.6, 11.11, 3.2, 3.3, 3.4, 3.5, 5.18, 14.12, 6.15, 11.12, 11.13, 2.4, 2.5, 11.14, 5.23, 11.15, 1.19, 1.6, 6.2, 5.9, 5.13, 5.12, 5.11, 5.10, 1.1, 1.2, 1.3, 1.4, 1.5, 1.13, 1.12, 1.11, 4.1, 6.4, 1.14, 11.3, 6.6, 8.2, 14.5, 14.6, 14.7, 6.3, 6.5, 11.2, 11.1, 8.3, 14.8, 11.16, 11.17, 5.17, 5.14, 11.4, 11.5, 11.6, 11.7, 11.10, 11.9, 11.8, 14, 13, 6.9, 6.8, 6.7, 7.9, 12.12, 12.6b-20a, 8.6, 7.12, 7.11, 7.10, 7.1, 6.1, 5.27, 5.26, 5.16, 3.25, 3.24, 12.15, 13.2, 12.16, 13.16, 13.13, 13.12, 13.11, 13.10, 13.5, 13.4, 13.3, 13.7 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 125, 127 | 14.13. He grew old with honor, and he gave his father-in-law and mother-in-law magnificent funerals. He inherited their property and that of his father Tobit. |
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| 43. Menander, Monostichoi, '515, '582, '621, 105, 124, 2, 236, 384, 436, 50, 565, 588, 589, 611, 843, 684 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 18 |
| 44. Menander, Aspis, 410 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 18 |
| 45. Crates, Letters, a b c d\n0 '13 '13 '13 None\n1 23 23 23 None\n2 '21 '21 '21 None\n3 16 16 16 None\n4 '6 '6 '6 None\n5 '33.2 '33.2 '33 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149, 150 |
| 46. Aristotle, Eudemian Ethics, 4.2.34, 1216a25, 1216a26, 1216a27, 1235b13, 1235b14, 1235b15, 1235b16, 1235b17, 1235b18, 1241b17-24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 |
| 47. Aristotle, Politics, 1.1.9, 3.8.1-3.8.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cicero, on wise man •law of nature, and wise man •wise man, and stoics •wise man, and law of nature Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 |
| 48. Theophrastus, Metaphysics, 9b21-24, 9a11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 65 |
| 49. Timon of Phlius, Fragments, 13, 14, 16, 17, 18, 19, 23, 24, 26, 26-Aug, 27, 28, 29, 30, 31, 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 49, 5, 50, 51, 54, 55, 56, 57, 58, 59, 6, 60, 62, 65, 66, 7, 25 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 84, 89 |
50. Septuagint, Ecclesiasticus (Siracides), 22.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 48 | 22.13. Do not talk much with a foolish man,and do not visit an unintelligent man;guard yourself from him to escape trouble,and you will not be soiled when he shakes himself off;avoid him and you will find rest,and you will never be wearied by his madness. 22.13. Do not accustom your mouth to lewd vulgarity,for it involves sinful speech. |
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51. Septuagint, Wisdom of Solomon, 6.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 64 | 6.21. Therefore if you delight in thrones and scepters,O monarchs over the peoples,honor wisdom, that you may reign for ever. |
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52. Terence, Andria, 305-306 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 70| 306. Id velis quod possit. Ch. Nil volo aliud nisi Philumenam. By. Ah, | |
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53. Cicero, Academica, 1.41, 2.30-2.32, 2.55-2.58, 2.84-2.87, 2.145 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 231| 1.41. visis non omnibus adiungebat fidem sed is solum quae propriam quandam haberent declarationem earum rerum quae viderentur; id autem visum cum ipsum per se cerneretur, comprehendibile—feretis haec? hoc Dav. ' ATT. nos vero inquit; inquam Ald. quonam quoniam ng 1 quam p 1 ; (quo)nam ... sed in ras. p enim alio alio om. *dn modo katalhmpto\n diceres? — VA. “sed cum acceptum iam et approbatum probatum *g esset, comprehensionem appellabat, similem is rebus quae manu prenderentur; ex quo etiam nomen hoc duxerat at, del. Man. ac gf cum eo verbo antea nemo tali in re in re iure mw usus esset, plurimisque idem novis verbis (nova enim dicebat) usus est. Quod autem erat sensu comprensum id ipsum sensum appellabat, et si ita erat comprensum ut convelli ratione non posset scientiam, sin aliter inscientiam nominabat; ex qua existebat existebat Pl. -erat p -eret rw extiterat *g etiam opinio, quae esset imbecilla imb. adsensio Pl. et cum falso incognitoque communis. | |
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| 54. Cicero, On Friendship, '18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 620, 621 |
| 55. Cicero, De Finibus, a b c d\n0 3.71 3.71 3 71\n1 3.75 3.75 3 75\n2 2.104 2.104 2 104\n3 1.68 1.68 1 68\n4 1.67 1.67 1 67\n5 3.67 3.67 3 67\n6 2.45 2.45 2 45\n7 '5.49 '5.49 '5 49\n8 3.68 3.68 3 68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 24 |
| 56. Cicero, On The Ends of Good And Evil, a b c d\n0 2.104 2.104 2 104\n1 3.71 3.71 3 71\n2 3.75 3.75 3 75\n3 1.68 1.68 1 68\n4 1.67 1.67 1 67\n5 3.67 3.67 3 67\n6 2.45 2.45 2 45\n7 '5.49 '5.49 '5 49\n8 3.68 3.68 3 68\n9 3.7 3.7 3 7\n10 2.23 2.23 2 23\n11 2.21 2.21 2 21\n12 2.22 2.22 2 22\n13 3.17 3.17 3 17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 24 |
57. Cicero, On Laws, a b c d\n0 1.42 1.42 1 42\n1 1.17 1.17 1 17\n2 2.13 2.13 2 13\n3 2.11 2.11 2 11\n4 2.10 2.10 2 10\n5 2.9 2.9 2 9\n6 2.8 2.8 2 8\n7 1.44 1.44 1 44\n8 "1.61" "1.61" "1 61" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 25, 154, 156, 157 | 1.42. It is therefore an absurd extravagance in some philosophers to assert that all things are necessarily just, which are established by the civil laws and the institutions of the people. Are then the laws of tyrants just, simply because they are laws? If the thirty tyrants of Athens imposed certain laws on the Athenians, and if these Athenians were delighted with these tyrannical laws, are we therefore bound to consider these laws as just? For my own part, I do not think such laws deserve any greater estimation than that past during our own interregnum, which ordained, that the dictator should be empowered to put to death with impunity, whatever citizens he pleased, without hearing them in their own defence. There can be but one essential justice, which cements society, and one law which establishes this justice. This law is right reason, which is the true rule of all commandments and prohibitions. Whoever neglects this law, whether written or unwritten, is necessarily unjust and wicked. But if justice consists in submission to written laws and national customs, and if, as the Epicureans persist in affirming, every thing must be measured by utility alone, he who wishes to find an occasion of breaking such laws and customs, will be sure to discover it. So that real justice remains powerless if not supported by nature, and this pretended justice is overturned by that very utility which they call its foundation. But this is not all. If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates. This is the true basis of justice, and without this, not only the mutual charities of men, but the religious services of the gods, would become obsolete; for these are preserved, as I imagine, rather by the natural sympathy which subsists between divine and human beings, than by mere fear and timidity. If the will of the people, the decrees of the senate, the adjudications of magistrates, were sufficient to establish justice, the only question would be how to gain suffrages, and to win over the votes of the majority, in order that corruption and spoliation, and the falsification of wills, should become lawful. But if the opinions and suffrages of foolish men had sufficient weight to outbalance the nature of things, might they not determine among them, that what is essentially bad and pernicious should henceforth pass for good and beneficial? Or why should not a law able to enforce injustice, take the place of equity? Would not this same law be able to change evil into good, and good into evil? As far as we are concerned, we have no other rule capable of distinguishing between a good or a bad law, than our natural conscience and reason. These, however, enable us to separate justice from injustice, and to discriminate between the honest and the scandalous. For common sense has impressed in our minds the first principles of things, and has given us a general acquaintance with them, by which we connect with Virtue every honourable and excellent quality, and with Vice all that is abominable and disgraceful. Now we must entirely take leave of our senses, ere we can suppose that law and justice have no foundation in nature, and rely merely on the transient opinions of men. We should not venture to praise the virtue of a tree or a horse, in which expression there is an abuse of terms, were we not convinced that this virtue was in their nature, rather than in our opinion. For a stronger reason, it is mainly with respect to the moral nature of things, that we ought to speak of honour and shame among men. If opinion could determine respecting the character of universal virtue, it might also decide respecting particular or partial virtues. But who will dare to determine that a man is prudent and cautious in his moral disposition, from any external appearances. For virtue evidently lies in perfect rationality, and this resides in the inmost depths of our nature. The same remark applies to all honour and honesty, for we judge of true and false, creditable and discreditable, rather by their essential qualities, than their external relations. Thus we judge according to their intrinsic nature, that rationality of life, which is virtue, must be ever constant and perpetual, and that inconstancy must necessarily be vicious. We form an estimate of the opinions of youths, but not by their opinions. Those virtues and vices which reside in their moral natures, must not be measured by opinions. And so of all moral qualities, we must discriminate between honourable and dishonourable by reference to the essential nature of the things themselves. The good we commend, must needs contain in itself something commendable. For as I before stated, goodness is not a mode of opinion: it is what it is, by the force of its very essence. If it were otherwise, opinion alone might constitute virtue and happiness, which is the most absurd of suppositions. And since we judge of good and evil by their nature, and since good and evil are the true constituents of honour and shame, we should judge in the same manner all honourable and all shameful qualities, testing them by the law of nature, without prejudice or passion. |
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58. Cicero, On The Nature of The Gods, 1.23, 2.20-2.22, 2.46-2.49, 2.59, 2.76, 2.88, 2.93, 2.160-2.162 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, on wise man •law of nature, and wise man •wise man, and stoics •wise man, and law of nature •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 119; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23, 26 | 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; 2.20. "When one expounds these doctrines in a fuller and more flowing style, as I propose to do, it is easier for them to evade the captious objections of the Academy; but when they are reduced to brief syllogistic form, as was the practice of Zeno, they lie more open to criticism. A running river can almost or quite entirely escape pollution, whereas an enclosed pool is easily sullied; similarly a flowing stream of eloquence sweeps aside the censures of the critic, but a closely reasoned argument defends itself with difficult. The thoughts that we expound at length Zeno used to compress into this form: 2.21. "That which reasons is superior to that which does not; nothing is superior to the world; the world, therefore, reasons." By the same rule the world may be proved to be wise, happy, and eternal; for the possession of all these qualities is superior to the want of them; and nothing is superior to the world; the inevitable consequence of which argument is, that the world, therefore, is a Deity. He goes on: "No part of anything void of sense is capable of perception; some parts of the world have perception; the world, therefore, has sense." He proceeds, and pursues the argument closely. "Nothing," says he, "that is destitute itself of life and reason can generate a being possessed of life and reason; but the world does generate beings possessed of life and reason; the world, therefore, is not itself destitute of life and reason." He concludes his argument in his usual manner with a simile: "If well-tuned pipes should spring out of the olive, would you have the slightest doubt that there was in the olive-tree itself some kind of skill and knowledge? Or if the plane-tree could produce harmonious lutes, surely you would infer, on the same principle, that music was contained in the plane-tree. Why, then, should we not believe the world is a living and wise being, since it produces living and wise beings out of itself?" 2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: 2.22. 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? 2.46. Let Epicurus jest at this notion as he will — and he is a person who jokes with difficulty, and has but the slightest smack of his native Attic wit, — let him protest his inability to conceive of god as a round and rotating body. Nevertheless he will never dislodge me from one belief which even he himself accepts: he holds that gods exist, on the ground that there must necessarily be some mode of being of outstanding and supreme excellence; now clearly nothing can be more excellent than the world. Nor can it be doubted that a living being endowed with sensation, reason and intelligence must excel a being devoid of those attributes; 2.47. nor is it to be doubted that whatever has life, sense, reason, and understanding must excel that which is destitute of these things. It follows, then, that the world has life, sense, reason, and understanding, and is consequently a Deity. But this shall soon be made more manifest by the operation of these very things which the world causes. In the mean while, Velleius, let me entreat you not to be always saying that we are utterly destitute of every sort of learning. The cone, you say, the cylinder, and the pyramid, are more beautiful to you than the sphere. This is to have different eyes from other men. But suppose they are more beautiful to the sight only, which does not appear to me, for I can see nothing more beautiful than that figure which contains all others, and which has nothing rough in it, nothing offensive, nothing cut into angles, nothing broken, nothing swelling, and nothing hollow; yet as there are two forms most esteemed, the globe in solids (for so the Greek word σφαῖρα, I think, should be construed), and the circle, or orb, in planes (in Greek, κύκλος); and as they only have an exact similitude of parts in which every extreme is equally distant from the centre, what can we imagine in nature to be more just and proper? But if you have never raked into this learned dust to find out these things, surely, at all events, you natural philosophers must know that equality of motion and invariable order could not be preserved in any other figure. Nothing, therefore, can be more illiterate than to assert, as you are in the habit of doing, that it is doubtful whether the world is round or not, because it may possibly be of another shape, and that there are innumerable worlds of different forms; which Epicurus, if he ever had learned that two and two are equal to four, would not have said. But while he judges of what is best by his palate, he does not look up to the "palace of heaven," as Ennius calls it. 2.47. hence it follows that the world is a living being and possesses sensation, intelligence and reason; and this argument leads to the conclusion that the world is god. "But these points will appear more readily a little later merely from a consideration of the creatures that the world produces. In the meantime, pray, Velleius, do not parade your school's utter ignorance of science. You say that you think a cone, a cylinder and a pyramid more beautiful than a sphere. Why, even in matters of taste you Epicureans have a criterion of your own! However, assuming that the figures which you mention are more beautiful to the eye — though for my part I don't think them so, for what can be more beautiful than the figure that encircles and encloses in itself all other figures, and that can possess no roughness or point of collision on its defence, no indentation of the concavity, no protuberance or depression? There are two forms that excel all others, among solid bodies the globe (for so we may translate the Greek sphaera), and among plane figures the round or circle, the Greek kyklos; well then, these two forms alone possess the property of absolute uniformity in all their parts and of having every point on the circumference equidistant from the centre; and nothing can be more compact than that. 2.48. Still, if you Epicureans cannot see this, as you have never meddled with that learned dust, could you not have grasped even so much of natural philosophy as to understand that the uniform motion and regular disposition of the heavenly bodies could not have been maintained with any other shape? Hence nothing could be more unscientific than your favourite assertion, that it is not certain that our world itself is round, since it may possibly have some other form, and there are countless numbers of worlds, all of different shapes. 2.49. For as there are two sorts of stars, one kind of which measure their journey from east to west by immutable stages, never in the least varying from their usual course, while the other completes a double revolution with an equally constant regularity; from each of these facts we demonstrate the volubility of the world (which could not possibly take place in any but a globular form) and the circular orbits of the stars. And first of all the sun, which has the chief rank among all the stars, is moved in such a manner that it fills the whole earth with its light, and illuminates alternately one part of the earth, while it leaves the other in darkness. The shadow of the earth interposing causes night; and the intervals of night are equal to those of day. And it is the regular approaches and retreats of the sun from which arise the regulated degrees of cold and heat. His annual circuit is in three hundred and sixty-five days, and nearly six hours more. At one time he bends his course to the north, at another to the south, and thus produces summer and winter, with the other two seasons, one of which succeeds the decline of winter, and the other that of summer. And so to these four changes of the seasons we attribute the origin and cause of all the productions both of sea and land. The moon completes the same course every month which the sun does in a year. The nearer she approaches to the sun, the dimmer light does she yield, and when most remote from it she shines with the fullest brilliancy; nor are her figure and form only changed in her wane, but her situation likewise, which is sometimes in the north and sometimes in the south. By this course she has a sort of summer and winter solstices; and by her influence she contributes to the nourishment and increase of animated beings, and to the ripeness and maturity of all vegetables. 2.49. Had but Epicurus learnt that twice two are four he certainly would not talk like that; but while making his palate the test of the chief good, he forgets to lift up his eyes to what Ennius calls 'the palate of the sky.' "For there are two kinds of heavenly bodies, some that travel from east to west in unchanging paths, without ever making the slightest deviation in their course, while the others perform two unbroken revolutions in the same paths and courses. Now both of these facts indicate at once the rotatory motion of the firmament, which is only possible with a spherical shape, and the circular revolutions of the heavenly bodies. "Take first of all the sun, which is the chief of the celestial bodies. Its motion is such that it first fills the countries of the earth with a flood of light, and then leaves them in darkness now on one side and now on the other; for night is caused merely by the shadow of the earth, which intercepts the light of the sun. Its daily and nightly paths have the same regularity. Also the sun by at one time slightly approaching and at another time slightly receding causes a moderate variation of temperature. For the passage of about ¼ diurnal revolutions of the sun completes the circuit of a year; and by bending its course now towards the north and now towards the south the sun causes summers and winters and the two seasons of which one follows the waning of winter and the other that of summer. Thus from the changes of the four seasons are derived the origins and causes of all those creatures which come into existence on land and in the sea. 2.59. Thus far have I spoken concerning the universe, and also of the stars; from whence it is apparent that there is almost an infinite number of Gods, always in action, but without labor or fatigue; for they are not composed of veins, nerves, and bones; their food and drink are not such as cause humors too gross or too subtle; nor are their bodies such as to be subject to the fear of falls or blows, or in danger of diseases from a weariness of limbs. Epicurus, to secure his Gods from such accidents, has made them only outlines of Deities, void of action; but our Gods being of the most beautiful form, and situated in the purest region of the heavens, dispose and rule their course in such a manner that they seem to contribute to the support and preservation of all things. Besides these, there are many other natures which have with reason been deified by the wisest Grecians, and by our ancestors, in consideration of the benefits derived from them; for they were persuaded that whatever was of great utility to human kind must proceed from divine goodness, and the name of the Deity was applied to that which the Deity produced, as when we call corn Ceres, and wine Bacchus; whence that saying of Terence, Without Ceres and Bacchus, Venus starves. And any quality, also, in which there was any singular virtue was nominated a Deity, such as Faith and Wisdom, which are placed among the divinities in the Capitol; the last by Aemilius Scaurus, but Faith was consecrated before by Atilius Calatinus. You see the temple of Virtue and that of Honor repaired by M. Marcellus, erected formerly, in the Ligurian war, by Q. Maximus. Need I mention those dedicated to Help, Safety, Concord, Liberty, and Victory, which have been called deities, because their efficacy has been so great that it could not have proceeded from any but from some divine power? In like manner are the names of Cupid, Voluptas, and of Lubentine Venus consecrated, though they were things vicious and not natural, whatever Velleius may think to the contrary, for they frequently stimulate nature in too violent a manner. 2.59. "We have discussed the world as a whole, and we have also discussed the heavenly bodies; so that there now stands fairly well revealed to our view a vast company of gods who are neither idle nor yet perform their activities with irksome and laborious toil. For they have no framework of veins and sinews and bones; nor do they consume such kinds of food and drink as to make them contract too sharp or too sluggish a condition of the humours; nor are their bodies such as to make them fear falls or blows or apprehend disease from exhaustion of their members — dangers which led Epicurus to invent his unsubstantial, do‑nothing gods. 2.76. "In the first place therefore one must either deny the existence of the gods, which in a manner is done by Democritus when he represents them as 'apparitions' and by Epicurus with his 'images'; or anybody who admits that the gods exist must allow them activity, and activity of the most distinguished sort; now nothing can be more distinguished than the government of the world; therefore the world is governed by the wisdom of the gods. If this is not so, there must clearly be something better and more powerful than god, be it what it may, whether iimate nature or necessity speeding on with mighty force to create the supremely beautiful objects that we see; 2.88. But if that sphere which was lately made by our friend Posidonius, the regular revolutions of which show the course of the sun, moon, and five wandering stars, as it is every day and night performed, were carried into Scythia or Britain, who, in those barbarous countries, would doubt that that sphere had been made so perfect by the exertion of reason? Yet these people doubt whether the universe, from whence all things arise and are made, is not the effect of chance, or some necessity, rather than the work of reason and a divine mind. According to them, Archimedes shows more knowledge in representing the motions of the celestial globe than nature does in causing them, though the copy is so infinitely beneath the original. The shepherd in Attius, who had never seen a ship, when he perceived from a mountain afar off the divine vessel of the Argonauts, surprised and frighted at this new object, expressed himself in this manner: What horrid bulk is that before my eyes, Which o'er the deep with noise and vigor flies? It turns the whirlpools up, its force so strong, And drives the billows as it rolls along. The ocean's violence it fiercely braves; Runs furious on, and throws about the waves. Swiftly impetuous in its course, and loud, Like the dire bursting of a show'ry cloud; Or, like a rock, forced by the winds and rain, Now whirl'd aloft, then plunged into the main. But hold! perhaps the Earth and Neptune jar, And fiercely wage an elemental war; Or Triton with his trident has o'erthrown His den, and loosen'd from the roots the stone; The rocky fragment, from the bottom torn, Is lifted up, and on the surface borne. At first he is in suspense at the sight of this unknown object; but on seeing the young mariners, and hearing their singing, he says, Like sportive dolphins, with their snouts they roar; and afterward goes on, Loud in my ears methinks their voices ring, As if I heard the God Sylvanus sing. As at first view the shepherd thinks he sees something iimate and insensible, but afterward, judging by more trustworthy indications, he begins to figure to himself what it is; so philosophers, if they are surprised at first at the sight of the universe, ought, when they have considered the regular, uniform, and immutable motions of it, to conceive that there is some Being that is not only an inhabitant of this celestial and divine mansion, but a ruler and a governor, as architect of this mighty fabric. 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit. 2.93. Is it possible for any man to behold these things, and yet imagine that certain solid and individual bodies move by their natural force and gravitation, and that a world so beautifully adorned was made by their fortuitous concourse? He who believes this may as well believe that if a great quantity of the one-and-twenty letters, composed either of gold or any other matter, were thrown upon the ground, they would fall into such order as legibly to form the Annals of Ennius. I doubt whether fortune could make a single verse of them. How, therefore, can these people assert that the world was made by the fortuitous concourse of atoms, which have no color, no quality — which the Greeks call ποιότης, no sense? or that there are innumerable worlds, some rising and some perishing, in every moment of time? But if a concourse of atoms can make a world, why not a porch, a temple, a house, a city, which are works of less labor and difficulty? Certainly those men talk so idly and inconsiderately concerning this lower world that they appear to me never to have contemplated the wonderful magnificence of the heavens; which is the next topic for our consideration. Well, then, did Aristotle observe: "If there were men whose habitations had been always underground, in great and commodious houses, adorned with statues and pictures, furnished with everything which they who are reputed happy abound with; and if, without stirring from thence, they should be informed of a certain divine power and majesty, and, after some time, the earth should open, and they should quit their dark abode to come to us, where they should immediately behold the earth, the seas, the heavens; should consider the vast extent of the clouds and force of the winds; should see the sun, and observe his grandeur and beauty, and also his generative power, inasmuch as day is occasioned by the diffusion of his light through the sky; and when night has obscured the earth, they should contemplate the heavens bespangled and adorned with stars, the surprising variety of the moon in her increase and wane, the rising and setting of all the stars, and the inviolable regularity of their courses; when," says he, "they should see these things, they would undoubtedly conclude that there are Gods, and that these are their mighty works." 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 2.160. It would take a long time to relate the advantages which we receive from mules and asses, which undoubtedly were designed for our use. What is the swine good for but to eat? whose life, Chrysippus says, was given it but as salt to keep it from putrefying; and as it is proper food for man, nature hath made no animal more fruitful. What a multitude of birds and fishes are taken by the art and contrivance of man only, and which are so delicious to our taste that one would be tempted sometimes to believe that this Providence which watches over us was an Epicurean! Though we think there are some birds — the alites and oscines, as our augurs call them — which were made merely to foretell events. The large savage beasts we take by hunting, partly for food, partly to exercise ourselves in imitation of martial discipline, and to use those we can tame and instruct, as elephants, or to extract remedies for our diseases and wounds, as we do from certain roots and herbs, the virtues of which are known by long use and experience. Represent to yourself the whole earth and seas as if before your eyes. You will see the vast and fertile plains, the thick, shady mountains, the immense pasturage for cattle, and ships sailing over the deep with incredible celerity; nor are our discoveries only on the face of the earth, but in its secret recesses there are many useful things, which being made for man, by man alone are discovered. 2.160. As for the pig, it can only furnish food; indeed Chrysippus actually says that its soul was given it to serve as salt and keep it from putrefaction; and because this animal was fitted for the food of man, nature made it the most prolific of all her offspring. Why should I speak of the teeming swarms of delicious fish? or of birds, which afford us so much pleasure that our Stoic Providence appears to have been at times a disciple of Epicurus? and they could not even be caught save by man's intelligence and cunning; — although some birds, birds of flight and birds of utterance as our augurs call them, we believe to have been created for the purpose of giving omens. 2.161. The great beasts of the forest again we take by hunting, both for food and in order to exercise ourselves in the mimic warfare of the chase, and also, as in the case of elephants, to train and discipline them for our employment, and to procure from their busy a variety of medicines for diseases and wounds, as also we do from certain roots and herbs whose values we have learnt by long-continued use and trial. Let the mind's eye survey the whole earth and all the seas, and you will behold now fruitful plains of measureless extent and mountains thickly clad with forests and pastures filled with flocks, now vessels sailing with marvellous swiftness across the sea. 2.162. Another, and in my opinion the strongest, proof that the providence of the Gods takes care of us is divination, which both of you, perhaps, will attack; you, Cotta, because Carneades took pleasure in inveighing against the Stoics; and you, Velleius, because there is nothing Epicurus ridicules so much as the prediction of events. Yet the truth of divination appears in many places, on many occasions, often in private, but particularly in public concerns. We receive many intimations from the foresight and presages of augurs and auspices; from oracles, prophecies, dreams, and prodigies; and it often happens that by these means events have proved happy to men, and imminent dangers have been avoided. This knowledge, therefore — call it either a kind of transport, or an art, or a natural faculty — is certainly found only in men, and is a gift from the immortal Gods. If these proofs, when taken separately, should make no impression upon your mind, yet, when collected together, they must certainly affect you. Besides, the Gods not only provide for mankind universally, but for particular men. You may bring this universality to gradually a smaller number, and again you may reduce that smaller number to individuals. 2.162. Nor only on the surface of the earth, but also in its darkest recesses there lurks an abundance of commodities which were created for men's use and which men alone discover. "The next subject is one which each of you perhaps will seize upon for censure, Cotta because Carneades used to enjoy tilting at the Stoics, Velleius because nothing provokes the ridicule of Epicurus so much as the art of prophecy; but in my view it affords the very strongest proof that man's welfare is studied by divine providence. I refer of course to Divination, which we see practised in many regions and upon various matters and occasions both private and more especially public. |
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59. Cicero, On Duties, a b c d\n0 3.16 3.16 3 16\n1 1.148 1.148 1 148\n2 3.15 3.15 3 15\n3 3.69 3.69 3 69\n4 2.23 2.23 2 23\n5 2.42 2.42 2 42\n6 1.115 1.115 1 115\n7 1.114 1.114 1 114\n8 1.113 1.113 1 113\n9 1.107 1.107 1 107\n10 1.108 1.108 1 108\n11 1.109 1.109 1 109\n12 1.110 1.110 1 110\n13 1.111 1.111 1 111\n14 1.112 1.112 1 112\n15 1.22 1.22 1 22\n16 3.54 3.54 3 54\n17 3.55 3.55 3 55\n18 3.63 3.63 3 63\n19 2.85 2.85 2 85\n20 3.53 3.53 3 53\n21 3.51 3.51 3 51\n22 1.31 1.31 1 31\n23 3.52 3.52 3 52\n24 2.69 2.69 2 69\n25 1.43 1.43 1 43\n26 2.71 2.71 2 71\n27 2.70 2.70 2 70\n28 1.42 1.42 1 42\n29 '1.49 '1.49 '1 49\n30 1.45 1.45 1 45\n31 '1.47 '1.47 '1 47\n32 1.44 1.44 1 44\n33 '3.97 '3.97 '3 97\n34 '1.113 '1.113 '1 113 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23| 3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. | 3.16. Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. < |
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| 60. Cicero, De Oratore, a b c d\n0 '1.31.142 '1.31.142 '1 31\n1 '2.15.64 '2.15.64 '2 15\n2 '2.43.183 '2.43.183 '2 43\n3 '2.27.120 '2.27.120 '2 27\n4 '3.65 '3.65 '3 65\n5 2.171 2.171 2 171\n6 3.168 3.168 3 168 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
61. Septuagint, Judith, 14.12 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 130 | 14.12. And when the Assyrians saw them they sent word to their commanders, and they went to the generals and the captains and to all their officers. |
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62. Cicero, Republic, 3.7, 3.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, on wise man •law of nature, and wise man •wise man, and stoics •wise man, and law of nature Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 22, 23, 25, 26| 3.7. fuisse sapientiam, tamen hoc in ratione utriusque generis interfuit, quod illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus. Pluris vero haec tulit una civitas, si minus sapientis, quoniam id nomen illi tam restricte tenent, at certe summa laude dignos, quoniam sapientium praecepta et inventa coluerunt. Atque etiam, quot et sunt laudandae civitates et fuerunt, quoniam id est in rerum natura longe maximi consilii, constituere eam rem publicam, quae possit esse diuturna, si singulos numeremus in singulas, quanta iam reperiatur virorum excellentium multitudo! Quodsi aut Italiae Latium aut eiusdem Sabinam aut Volscam gentem, si Samnium, si Etruriam, si magnam illam Graeciam conlustrare animo voluerimus, si deinde Assyrios, si Persas, si Poenos, si haec | 3.7. We must admit that both these types of learning deserved the name of wisdom, yet the difference between these two classes of men has consisted in the fact that one nourished Nature's first gifts to man by admonition and instruction, while the other did so by institutions and laws. Indeed, our own country alone has produced many men, who, if they have not been "wise," since that name is so carefully restricted, ** have surely deserved the highest praise, since they have fostered the precepts and the discoveries of the wise. And if we consider how many praiseworthy commonwealths exist now and have existed in the past, and remember that the establishment of a State which is stable enough to endure for ages requires by far the highest intellectual powers that nature can produce, what a multitude of great geniuses there must have been, even if we suppose that every such State possessed only one! But if we survey the nations of Italy; the Latins, Sabines, Volscians, Samnites, or Etruscans, if we examine Magna Graecia; ** and then if we consider the Assyrians, the Persians, the Punic peoples, if . . . these . . . |
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| 63. Philodemus of Gadara, De Ira \ , col.7.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 64. Cicero, Letters To His Friends, a b c d\n0 '6.10 '6.10 '6 10\n1 '4.3.1 '4.3.1 '4 3\n2 '2.4.1 '2.4.1 '2 4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 695 |
| 65. Philodemus, De Oeconomia, 14.9-14.15, 21.37-21.44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
| 66. Cicero, In Catilinam, 1.2.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 70 |
| 67. Cicero, Paradoxa Stoicorum, 5.34-5.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rationality, wise man Found in books: Celykte, The Stoic Theory of Beauty (2020) 83, 84 |
68. Cicero, Philippicae, 1.33, 2.76 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 324; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 35, 36 | 1.33. When you had done these mighty exploits for the safety of the republic, did you repent of your fortune, or of the dignity and renown and glory which you had acquired? Whence then is this sudden change? I cannot be induced to suspect that you have been caught by the desire of acquiring money; every one may say what he pleases, but we are not bound to believe such a thing; for I never saw anything sordid or anything mean in you. Although a man's intimate friends do sometimes corrupt his natural disposition, still I know your firmness; and I only wish that as you avoid that fault, you had been able also to escape all suspicion of it. 14. What I am more afraid of is lest, being ignorant of the true path to glory, you, should think it glorious for you to have more power by yourself than all the rest of the people put together, and lest you should prefer being feared by your fellow-citizens to being loved by them. And if you do think so, you are ignorant of the road to glory. For a citizen to be dear to his fellow-citizens, to deserve well of the republic, to be praised, to be respected, to be loved, is glorious; but to be feared, and to be an object of hatred, is odious, detestable; and moreover, pregt with weakness and decay. |
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69. Cicero, Pro Murena, 75, 61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 111| 61. multitudine aut in aliquo conventu agrestium, audacius paulo de studiis humanitatis quae et mihi et vobis nota et iucunda iucunda ed. V, Lambinus : iudicanda codd. ( etiam B ) sunt disputabo. in M. Marco Catone, iudices, haec bona quae videmus divina et egregia ipsius scitote esse propria; quae non numquam requirimus, ea sunt omnia non a natura verum verum sed y1 a magistro. fuit enim quidam summo ingenio vir, Zeno, cuius inventorum aemuli Stoici nomitur. huius sententiae sunt et praecepta eius modi huiusmodi w, Halm . sapientem gratia numquam moveri, numquam cuiusquam delicto ignoscere; neminem misericordem esse nisi stultum et levem; viri non esse neque exorari neque placari; solos sapientes esse, si distortissimi sint, formosos, si mendicissimi, divites, si servitutem serviant, reges; nos autem qui sapientes non sumus simus Wesenberg fugitivos, exsules, hostis, insanos denique esse dicunt; omnia peccata esse paria; omne delictum scelus esse nefarium, nec minus delinquere eum qui gallum gallinaceum, cum opus non fuerit, quam eum qui patrem suffocaverit; sapientem nihil opinari, nullius rei paenitere, nulla in re falli, sententiam mutare numquam. | |
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| 70. Cicero, Somnium Scipionem, "16" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476 |
| 71. Cicero, Timaeus, "29" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 479 |
72. Cicero, Tusculan Disputations, 2.9, '5.90, '5.46, 2.50, 2.49, 2.47, 2.48, 4.72(SVF 3.652), 4.11, 4.12, 4.13, 4.14, 3.77, 1.47, 1.46, 5.69, 1.45, 5.70, 1.44, 1.43, 1.42 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 65| 2.9. Itaque mihi semper Peripateticorum Academiaeque consuetudo de omnibus rebus in contrarias partis partes K 1 R 1?ecorr. disserendi non ob eam causam solum placuit, quod aliter non posset, quid in quaque re re add. in mg. K 2 veri simile esset, inveniri, invenire GK 1 (~i 2 aut c ) RV 1 (i V rec ) sed etiam quod esset ea maxuma dicendi exercitatio. qua qua G princeps usus est Aristoteles, deinde eum qui secuti sunt. nostra autem memoria Philo, quem nos frequenter audivimus, instituit alio tempore rhetorum praecepta tradere, alio philosophorum: ad quam nos consuetudinem a familiaribus nostris adducti in Tusculano, quod datum est temporis nobis, in eo consumpsimus. itaque cum ante meridiem dictioni operam dedissemus, sicut pridie feceramus, post meridiem meridie X (-di V me- ridi ach. G) meridiẽ K 2 R c? cf. de orat.2, 367 et Usener, Jahrb f. Phil. 117 p. 79 in Academiam descendimus. in qua disputationem habitam non quasi narrantes exponimus, exponemus V 2 sed eisdem ex eisdem K (exp. 2 aut 1) fere verbis, ut actum disputatumque est. Est igitur ambulantibus ad hunc modum mundum V 1 sermo ille nobis institutus et a tali et ali V 1 et tali V c quodam ductus ductus Crat. inductus cf. Brut. 21 exordio: | |
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| 73. Cicero, On Old Age, '15, '65, '83, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, '9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 282 |
| 74. Sallust, Catiline, 1.2, 11.6-12.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 75. Seneca The Elder, Controversies, 4. pr. 6, 7. pr. 6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 135 |
| 76. Andronicus of Rhodes, On Emotions, 4(SVF 3.397) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 281 |
| 77. Cleomedes, On The Circular Motions of The Celestial Bodies, 2.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 78. Philo of Alexandria, Against Flaccus, '175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •hardships, of wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
79. Philo of Alexandria, On The Special Laws, 3.43-3.44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 12 | 3.43. But some persons, imitating the sensual indulgences of the Sybarites and of other nations more licentious still, have in the first place devoted themselves to gluttony and wine-bibbing, and other pleasures affecting the belly and the parts adjacent to the belly, and then when fully sated have behaved with such extraordinary insolence (and it is natural for satiety to produce insolence 3.44. and became very violent in her passion from her despair of being able to gratify it (for love which fails in its object is usually increased in no ordinary degree |
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| 80. Horace, Letters, a b c d\n0 1.108 1.108 1 108\n1 1.107 1.107 1 107\n2 1.106 1.106 1 106\n3 1.2.17 1.2.17 1 2\n4 1.2.18 1.2.18 1 2\n5 '1.1.106 '1.1.106 '1 1\n6 '1.1.60 '1.1.60 '1 1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 |
| 81. Philo of Alexandria, Allegorical Interpretation, 1.56, 2.17, 3.21, 3.126, 3.165 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 155, 156, 158 |
82. Philo of Alexandria, Plant., 100 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man, katoryvmata of Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 155, 156 | 100. These duties which are as it were in the middle, appear to me to be properly looked upon in the same light as those trees, which admit of being cultivated and used for food; for each of them bears most useful fruits, the one for the body, and the other for the soul. But in the middle there must necessarily be many injurious plants springing up with and growing along-side of them, which must be removed in order that the better sorts may not be injured. |
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83. Philo of Alexandria, That The Worse Attacks The Better, 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man, katoryvmata of Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 156 | 122. for it is the nature of justice in the first place to cause rest instead of labour, being utterly indifferent to the things that are in the confines between wickedness and virtue, riches and glory, and power and honour, and all other things which are akin to these, which are the chief objects of the energies of the human race. And, in the second place, to destroy those pains which exist in accordance with our own energies; for Moses does not (as some wicked men do) say, that God is the cause of evils, but our own hands; indicating, by a figurative expression, the works of our hand, and the voluntary inclinations of our mind to the worser part. XXXIII. Last of all, Noah is said "to comfort us concerning our work, because of the ground which the Lord God hath Cursed." |
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| 84. Philo of Alexandria, On The Sacrifices of Cain And Abel, 19-20, 43, 99 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 156 |
85. Philo of Alexandria, That Every Good Person Is Free, '57, '60, 62, 63 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 | 63. for it does not follow, that although the souls of such as contradict those virtuous men are deprived of all liberty for having been completely led away and enslaved by folly and other vices, that on this account the whole human race is so too. But it is no wonder if we do not see numerous companies of those men advancing as it were in a solid body. In the first place, because whatever is exceedingly beautiful is rare; secondly, because men who are removed from the main crowd of inconsiderately judging persons, have abundant leisure for the contemplation of the things of nature, endeavouring, as far as it may be in their power, to correct life in general (for virtue is a thing of great benefit to the whole community); but when they are unable to succeed in their object, by reason of the numbers of absurdities which are continually impeding them in the different cities, which the different passions and vices of the soul have given strength to, they then retire into solitude, in order not to be carried away by the violence and rush of these absurdities, as by a wintry torrent. |
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86. Vergil, Georgics, 2.490 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 194| 2.490. Felix, qui potuit rerum cognoscere causas, | 2.490. Till hollow vale o'erflows, and gorge profound, |
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| 87. Philo of Alexandria, On The Posterity of Cain, '181 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
88. Vergil, Aeneis, 1.740-1.746, 1.753, 3.75-3.85, 4.10, 4.323-4.324, 6.278, 6.513-6.514, 6.733, 6.739-6.742, 7.586 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ •wise man •wisdom, wise man •knowledge, wise man •sapiens (wise man) Found in books: Conybeare, The Irrational Augustine (2006) 40, 138; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 194; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 164, 165, 174; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 70| 1.740. post alii proceres. Cithara crinitus Iopas 1.741. personat aurata, docuit quem maximus Atlas. 1.742. Hic canit errantem lunam solisque labores; 1.743. unde hominum genus et pecudes; unde imber et ignes; 1.744. Arcturum pluviasque Hyadas geminosque Triones; 1.745. quid tantum Oceano properent se tinguere soles 1.746. hiberni, vel quae tardis mora noctibus obstet. 1.753. Immo age, et a prima dic, hospes, origine nobis 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 4.10. Quis novus hic nostris successit sedibus hospes, 4.323. fama prior. Cui me moribundam deseris, hospes? 4.324. Hoc solum nomen quoniam de coniuge restat. 6.278. tum consanguineus Leti Sopor, et mala mentis 6.513. Namque ut supremam falsa inter gaudia noctem 6.514. egerimus, nosti; et nimium meminisse necesse est. 6.733. Hinc metuunt cupiuntque, dolent gaudentque, neque auras 6.739. Ergo exercentur poenis, veterumque malorum 6.740. supplicia expendunt: aliae panduntur ies 6.741. suspensae ad ventos; aliis sub gurgite vasto 6.742. infectum eluitur scelus, aut exuritur igni; 7.586. Ille velut pelagi rupes immota resistit, | 1.740. uch haughty violence fits not the souls 1.741. of vanquished men. We journey to a land 1.742. named, in Greek syllables, Hesperia : 1.743. a storied realm, made mighty by great wars 1.744. and wealth of fruitful land; in former days 1.745. Oenotrians had it, and their sons, 't is said, 1.746. have called it Italy, a chieftain's name 1.753. we few swam hither, waifs upon your shore! 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. 4.10. Aurora had dispelled the dark and dew; 4.323. of empire Heaven-bestowed. On winged winds 4.324. hasten with my decrees. Not such the man 6.278. The lingering bough, broke it in eager haste, 6.513. And dragged him trembling from our monarch's throne: 6.514. The others, impious, would steal away 6.733. of mortals who, exulting in vain guile, 6.739. A troop of sister-furies fierce as she. 6.740. Then, grating loud on hinge of sickening sound, 6.741. Hell's portals open wide. 0, dost thou see 6.742. What sentinel upon that threshold sits, |
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89. Philo of Alexandria, On The Creation of The World, '27, '84, 74 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 156 | 74. Now it was a very appropriate task for God the Father of all to create by himself alone, those things which were wholly good, on account of their kindred with himself. And it was not inconsistent with his dignity to create those which were indifferent since they too are devoid of evil, which is hateful to him. To create the beings of a mixed nature, was partly consistent and partly inconsistent with his dignity; consistent by reason of the more excellent idea which is mingled in them; inconsistent because of the opposite and worse one. |
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90. Philo of Alexandria, On The Migration of Abraham, 34-37, 39, 38 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307 | 38. And he who sees is the wise man; for the foolish are blind, or at best dim sighted. On this account I have before mentioned, that the then prophets were called seers; and Jacob, the practiser of virtue, was desirous to give his ears in exchange for his eyes, if he could only see what he had previously heard described, and accordingly he receives an inheritance according to sight, having passed over that which was derived from hearing; |
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91. Philo of Alexandria, On The Cherubim, 14-15 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 155, 156 | 15. On the other hand, for a physician not to tell the exact truth to a sick patient, when he has decided on purging him, or performing some operation with the knife or with the cautery for the benefit of the patient, lest if the sick man were to be moved too strongly by the anticipation of the suffering, he might refuse to submit to the cure, or through weakness of mind might despair of its succeeding; or in the case of a wise man giving false information to the enemy to secure the safety of his country, fearing lest through his speaking the truth the affairs of the adversaries should succeed, in this case an action which is not intrinsically right is done in a proper manner. In reference to which distinction Moses says, "to pursue what is just Justly," as if it were possible also to pursue it unjustly, if at any time the judge who gives sentence does not decide in an honest spirit. |
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92. Lucretius Carus, On The Nature of Things, 4.1084-4.1120, 5.47-5.49, 5.1011-5.1027 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? •musonius some level of equality required, epicureans, wise man will marry only in special circumstances •wise man Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 216; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283| 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 5.47. quidve superbia spurcitia ac petulantia? quantas 5.48. efficiunt clades! quid luxus desidiaeque? 5.49. haec igitur qui cuncta subegerit ex animoque 5.1011. Inde casas postquam ac pellis ignemque pararunt 5.1012. et mulier coniuncta viro concessit in unum 5.1013. cognita sunt, prolemque ex se videre creatam, 5.1014. tum genus humanum primum mollescere coepit. 5.1015. ignis enim curavit, ut alsia corpora frigus 5.1016. non ita iam possent caeli sub tegmine ferre, 5.1017. et Venus inminuit viris puerique parentum 5.1018. blanditiis facile ingenium fregere superbum. 5.1019. tunc et amicitiem coeperunt iungere aventes 5.1020. finitimi inter se nec laedere nec violari, 5.1021. et pueros commendarunt muliebreque saeclum, 5.1022. vocibus et gestu cum balbe significarent 5.1023. imbecillorum esse aequum misererier omnis. 5.1024. nec tamen omnimodis poterat concordia gigni, 5.1025. sed bona magnaque pars servabat foedera caste; 5.1026. aut genus humanum iam tum foret omne peremptum 5.1027. nec potuisset adhuc perducere saecla propago. | |
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93. Horace, Sermones, a b c d\n0 1.1 1.1 1 1\n1 2.5.40 2.5.40 2 5\n2 2.5.41 2.5.41 2 5\n3 2.5.36 2.5.36 2 5\n4 2.5.35 2.5.35 2 5\n5 2.5.42 2.5.42 2 5\n6 2.5.37 2.5.37 2 5\n7 2.5.39 2.5.39 2 5\n8 2.5.43 2.5.43 2 5\n9 2.5.44 2.5.44 2 5\n10 2.5.38 2.5.38 2 5\n11 2.5.34 2.5.34 2 5\n12 '2.5 '2.5 '2 5\n13 '1.3 '1.3 '1 3\n14 2.3.297 2.3.297 2 3\n15 2.3.296 2.3.296 2 3\n16 2.5.29 2.5.29 2 5\n17 2.5.30 2.5.30 2 5\n18 2.5.31 2.5.31 2 5\n19 2.5.32 2.5.32 2 5\n20 2.5.33 2.5.33 2 5\n21 2.5.27 2.5.27 2 5\n22 2.5.28 2.5.28 2 5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541, 561, 566 | 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; |
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| 94. Ovid, Remedia Amoris, 746, 745 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 63 |
| 95. Ovid, Tristia, 2.1.417, 5.1.43-5.1.44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 12, 63 |
| 96. Ovid, Epistulae (Heroides), 1.87-1.89, 16.193-16.194 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 63 |
| 97. Ovid, Ars Amatoria, 2.437-2.438 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 63 |
| 98. Horace, Odes, a b c d\n0 '1.6.7 '1.6.7 '1 6\n1 1.8.1 1.8.1 1 8\n2 1.8.2 1.8.2 1 8\n3 1.8.3 1.8.3 1 8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
99. Ovid, Metamorphoses, 1.144, 13.15.101-13.15.104, 13.15.360-13.15.369, 13.382-13.383 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 193| 1.144. Vivitur ex rapto: non hospes ab hospite tutus, 13.382. Mota manus procerum est, et quid facundia posset, 13.383. re patuit, fortisque viri tulit arma disertus. | 1.144. and corners and sweet acorns on the ground, 13.382. Then with one hand, he drew his robe aside. 13.383. “Here is a breast,” he cried, “that bled for you! |
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| 100. Plutarch, Sayings of Kings And Commanders, 15.182e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 132 |
| 101. Juvenal, Satires, a b c d\n0 '10.360 '10.360 '10 360\n1 4 4 4 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 48 |
| 102. Josephus Flavius, Against Apion, a b c d\n0 '15.9 '15.9 '15 9\n1 1.9 1.9 1 9\n2 1.10 1.10 1 10\n3 '36 '36 '36 None\n4 '1.9 '1.9 '1 9\n5 '32.9 '32.9 '32 9\n6 '31.4 '31.4 '31 4\n7 '20.6 '20.6 '20 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 561 |
| 103. Plutarch, On Chance, '98DE (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 146 |
| 104. Plutarch, How The Young Man Should Study Poetry, 31B-D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 152 |
| 105. Josephus Flavius, Jewish Antiquities, a b c d\n0 '2.236 '2.236 '2 236\n1 20.183 20.183 20 183\n2 20.184 20.184 20 184 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
| 106. Plutarch, On Stoic Self-Contradictions, '1037C, '1041F, 1048e, 1057e, 1061e, 1038 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 24 |
| 107. Heraclitus of Ephesus (Attributed Author), Letters, 4.28-4.33, 4.45-4.46 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 606, 607, 612, 619, 620, 621, 627, 631, 634 |
| 108. Plutarch, How To Tell A Flatterer From A Friend, '74B, '66F (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
| 109. Plutarch, Moralia, 1058a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rationality, wise man Found in books: Celykte, The Stoic Theory of Beauty (2020) 82 |
| 110. Plutarch, Precepts of Statecraft, '783B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 282 |
| 111. Plutarch, Table Talk, '712D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hardships, of wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
| 112. Plutarch, On Disease And Grief, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 113. Plutarch, Consolation To His Wife, "10.611ef" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476 |
| 114. New Testament, Colossians, 3.16-4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767 |
| 115. Martial, Epigrams, 12.95.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 12 |
| 116. Plutarch, Advice To Bride And Groom, '139A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 152 |
| 117. Plutarch, Comparison Between Aristophanes And Menander, '854AB (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hardships, of wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
| 118. Plutarch, Comparison of Aristides And Cato, a b c d\n0 '3.2 '3.2 '3 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
| 119. Plutarch, Against Colotes, '1123F, 1111b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 191 |
| 120. Pliny The Elder, Natural History, 6.181 (1st cent. CE - 1st cent. CE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 81 |
121. New Testament, Matthew, 5.45, 6.6-6.8, 6.28, 7.12, 11.25, 11.29, 24.45-24.51, 26.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise / wise man •wisdom, wise man •african wise man •wise man, licero (babylonian king) Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204, 251, 254, 256; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 164; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67, 80, 204| 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 24.45. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; 24.46. μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα· 24.47. ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 24.48. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει μου ὁ κύριος, 24.49. καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 24.50. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 26.38. τότε λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετʼ ἐμοῦ. | 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 24.45. "Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken, 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me." |
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122. New Testament, Mark, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 80| 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. | 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. |
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123. New Testament, John, 1.6, 1.14, 11.15, 11.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise / wise man •wisdom, wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 42, 80| 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 11.15. καὶ χαίρω διʼ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν. 11.35. ἐδάκρυσεν ὁ Ἰησοῦς. | 1.6. There came a man, sent from God, whose name was John. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him." 11.35. Jesus wept. |
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124. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 561| 1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, | 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; |
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125. New Testament, Romans, 1.21-1.25, 3.20, 5.12, 11.20, 11.33, 12.8, 16.1-16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom, wise man •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 42, 64, 200, 202, 203, 204| 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 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. 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 12.8. εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. 16.1. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, 16.2. ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. | 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 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. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. |
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126. New Testament, Philippians, 1.23, 2.12, 4.11.0, 4.12-4.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 326; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 64| 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 2.12. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ [ὡς] ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, 4.12. οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 4.13. πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. | 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. |
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127. Lucan, Pharsalia, 1.160-1.167, 8.473, 8.498, 9.130-9.135, 9.1010-9.1104, 10.9-10.52, 10.149-10.158, 10.180-10.183, 10.268-10.275 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise man •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 80, 81, 105, 194; 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: 8.473. of Crassus, captive, shall to him be brought As spoil of former conquest. If the wound Dealt in that fell defeat in eastern lands Still stirs thy heart, then double is the shame First to have waged the war upon ourselves, Then ask the foe for succour. For what blame Can rest on thee or Caesar, worse than this That in the clash of conflict ye forgot For Crassus' slaughtered troops the vengeance due? First should united Rome upon the Mede 8.498. Then only, leap at Caesar's triumph won. Go thou and pass Araxes' chilly stream On this thine errand; and the fleeting ghost Pierced by the Scythian shaft shall greet thee thus: 'Art thou not he to whom our wandering shades Looked for their vengeance in the guise of war? And dost thou sue for peace?' There shalt thou meet Memorials of the dead. Red is yon wall Where passed their headless trunks: Euphrates here Engulfed them slain, or Tigris' winding stream 9.133. Tears shall dissolve it: sword nor noose I need Nor headlong plunge. 'Twere shameful since thy death, Were aught but grief required to cause my own." She seeks the cabin, veiled, in funeral garb, In tears to find her solace, and to love Grief in her husband's room; no prayers were hers For life, as were the sailors'; nor their shout Roused by the height of peril, moved her soul, Nor angered waves: but sorrowing there she lay, Resigned to death and welcoming the storm. 9.134. Tears shall dissolve it: sword nor noose I need Nor headlong plunge. 'Twere shameful since thy death, Were aught but grief required to cause my own." She seeks the cabin, veiled, in funeral garb, In tears to find her solace, and to love Grief in her husband's room; no prayers were hers For life, as were the sailors'; nor their shout Roused by the height of peril, moved her soul, Nor angered waves: but sorrowing there she lay, Resigned to death and welcoming the storm. 9.135. Tears shall dissolve it: sword nor noose I need Nor headlong plunge. 'Twere shameful since thy death, Were aught but grief required to cause my own." She seeks the cabin, veiled, in funeral garb, In tears to find her solace, and to love Grief in her husband's room; no prayers were hers For life, as were the sailors'; nor their shout Roused by the height of peril, moved her soul, Nor angered waves: but sorrowing there she lay, Resigned to death and welcoming the storm. 9.1010. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1011. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1012. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1013. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1014. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1015. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1016. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1017. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1018. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1019. With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing 9.1020. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1021. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1022. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1023. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1024. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1025. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1026. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1027. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1028. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1029. Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance 9.1030. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1031. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1032. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1033. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1034. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1035. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1036. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1037. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1038. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1039. Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, 9.1040. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1041. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1042. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1043. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1044. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1045. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1046. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1047. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1048. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1049. Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ 9.1050. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1051. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1052. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1053. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1054. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1055. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1056. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1057. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1058. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1059. E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven 9.1060. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1061. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1062. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1063. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1064. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1065. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1066. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1067. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1068. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1069. He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines 9.1070. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1071. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1072. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1073. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1074. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1075. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1076. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1077. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1078. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1079. With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer 9.1080. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1081. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1082. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1083. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1084. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1085. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1086. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1087. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1088. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1089. Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth 9.1090. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1091. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1092. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1093. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1094. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1095. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1096. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1097. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1098. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1099. Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, 9.1100. Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose 9.1101. Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose 9.1102. Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose 9.1103. Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose 9.1104. Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose 10.14. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.15. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.16. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.17. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.18. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.19. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.20. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.21. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.22. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.23. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.24. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.25. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.26. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.27. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.28. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.29. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.30. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.31. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.32. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.33. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.34. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.35. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.36. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.37. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.38. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.39. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.40. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.41. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.42. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.43. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.44. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.45. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.46. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.47. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.48. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.49. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.50. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.51. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.52. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.149. Onyx and porphyry on the spacious floor Were trodden 'neath the foot; the mighty gates of Maroe's throughout were formed, He mere adornment; ivory clothed the hall, And fixed upon the doors with labour rare Shells of the tortoise gleamed, from Indian Seas, With frequent emeralds studded. Gems of price And yellow jasper on the couches shone. Lustrous the coverlets; the major part Dipped more than once within the vats of Tyre 10.150. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.151. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.152. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.153. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.154. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.155. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.156. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.157. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.158. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.180. Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: 10.181. Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: 10.182. Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: 10.183. Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: 10.268. Strikes with his beam the waters. Forth the stream Brims from his fount, as Ocean when the moon Commands an increase; nor shall curb his flow Till night wins back her losses from the sun. "Vain is the ancient faith that Ethiop snows Send Nile abundant forth upon the lands. Those mountains know nor northern wind nor star. of this are proof the breezes of the South, Fraught with warm vapours, and the people's hue Burned dark by suns: and 'tis in time of spring, 10.269. Strikes with his beam the waters. Forth the stream Brims from his fount, as Ocean when the moon Commands an increase; nor shall curb his flow Till night wins back her losses from the sun. "Vain is the ancient faith that Ethiop snows Send Nile abundant forth upon the lands. Those mountains know nor northern wind nor star. of this are proof the breezes of the South, Fraught with warm vapours, and the people's hue Burned dark by suns: and 'tis in time of spring, 10.270. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.271. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.272. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.273. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.274. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.275. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, |
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128. New Testament, Galatians, 1.1, 2.16, 5.19-5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise / wise man •wisdom, wise man •stoicism, wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 42, 67| 1.1. ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 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. | 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 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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129. New Testament, James, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 97| 1.2. Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, | 1.2. Count it all joy, my brothers, when you fall into various temptations, |
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130. New Testament, Acts, 1.18-1.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •african wise man •wise man, licero (babylonian king) Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 164| 1.18. — Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ. 1.19. καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτʼ ἔστιν Χωρίον Αἵματος. | 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' |
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131. New Testament, 2 Timothy, 1.7-1.8, 1.12, 1.15-1.16, 2.15, 3.10-3.14, 4.1, 4.6-4.7, 4.8.0, 4.14-4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 282| 1.7. οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. 1.8. μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συνκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ, 1.12. διʼ ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλʼ οὐκ ἐπαισχύνομαι, οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν. 1.15. Οἶδας τοῦτο ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστὶν Φύγελος καὶ Ἑρμογένης. 1.16. δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη· 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 3.10. Σὺ δὲ παρηκολοίθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς 3.11. διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρύσατο ὁ κύριος. 3.12. καὶ πάντες δὲ οἱ θέλοντες ζῇνεὐσεβῶς ἐν Χριστῷ Ἰησοῦ διωχθήσονται· 3.13. πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. 3.14. σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, 4.1. Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλειαν αὐτοῦ· 4.6. Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. 4.7. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· 4.14. Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· —ἀποδὥσειαὐτῷὁ κύριος κατὰ τὰ ἔργα αὐτοῦ·— 4.15. ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις. 4.17. ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐρύσθηνἐκ στόματος λέοντος. | 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 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, 1.12. For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day. 1.15. This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes. 1.16. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness, 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.6. For I am already being offered, and the time of my departure has come. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works, 4.15. of whom you also must beware; for he greatly opposed our words. 4.17. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion. |
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132. New Testament, 2 Corinthians, 10.5, 10.4, 10.6, 41548, 10.3, 10.1, 10.02.00, 1.17, 1.14, 1.13, 1.12, 10.2, 7.8-11a, 11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 135, 147, 160, 767| 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, | |
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133. New Testament, 2 Peter, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •african wise man •wise man, licero (babylonian king) Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 164| 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
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134. New Testament, 1 Timothy, 1.12-1.17, 3.2-3.7, 5.10.0, 6.3-6.19, 6.17.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 282, 523, 541, 561, 566| 1.12. Χάριν ἔχω τῷ ἐνδύναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν, 1.13. τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ἱβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ, 1.14. ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. 1.15. πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ, 1.16. ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον. 1.17. Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5. εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓ 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 3.7. δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.13. παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, 6.14. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18. ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. | 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession, 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. |
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135. New Testament, 1 Thessalonians, 2.3, 2.4, 2.5, 2.6, 2.7, 2.08.00, 2.11.00, 2.13.00, 4.1-5.11, 4.4, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566| 5.12. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς, | 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you, |
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| 136. New Testament, 1 Corinthians, 2.11, 3.1, 3.3, 3.4, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 6.5, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 8.1, 8.1-10.38, 8.2, 8.3, 10.23.00, 15.28, 15.30.00, 15.31, 15.32.00, 15.33.00, 15.34.00 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767 |
| 137. Musonius Rufus, Fragments, '11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523 |
138. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •honi hame'agel wise man depiction •wimpfheimer, barry, “wise man” tradition Found in books: Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 133| 5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.” |
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| 139. Martial, Epigrams, 12.95.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 12 |
| 140. Plutarch, On Common Conceptions Against The Stoics, '1026B, '1065C, 1073C, 1075e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 119 |
141. New Testament, Luke, 4.18, 12.42, 12.45-12.46, 13.6, 13.9, 16.1, 16.8, 22.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise / wise man •stoicism, wise man •african wise man •wise man, licero (babylonian king) •wisdom, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 204; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 164; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 80| 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 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; 12.45. 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. 13.6. Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 13.9. καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν. 16.1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 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. 22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· | 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 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? 12.45. 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. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.'" 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 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. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, |
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| 142. Quintilian, Institutes of Oratory, a b c d\n0 10.1.69 10.1.69 10 1\n1 10.1.70 10.1.70 10 1\n2 '11.3.158 '11.3.158 '11 3\n3 '12.10.64 '12.10.64 '12 10\n4 '9.4.127 '9.4.127 '9 4\n5 '6.1.50 '6.1.50 '6 1\n6 3.7.24 3.7.24 3 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
| 143. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), a b c d\n0 22 22 22 None\n1 22.4 22.4 22 4\n2 '23.5 '23.5 '23 5\n3 24.2 24.2 24 2\n4 22.5 22.5 22 5\n5 24.3 24.3 24 3\n6 '3.2 '3.2 '3 2\n7 '4.2 '4.2 '4 2\n8 '15.5 '15.5 '15 5\n9 24 24 24 None\n10 22.1 22.1 22 1\n11 23 23 23 None\n12 11 11 11 None\n13 20 20 20 None\n14 12.4 12.4 12 4\n15 18.3 18.3 18 3\n16 19 19 19 None\n17 18 18 18 None\n18 17.1 17.1 17 1\n19 17 17 17 None\n20 21 21 21 None\n21 4 4 4 None\n22 16 16 16 None\n23 15 15 15 None\n24 14 14 14 None\n25 13 13 13 None\n26 1 1 1 None\n27 2 2 2 None\n28 3 3 3 None\n29 5 5 5 None\n30 23.1 23.1 23 1\n31 20.4 20.4 20 4\n32 27 27 27 None\n33 12 12 12 None\n34 10 10 10 None\n35 9 9 9 None\n36 8 8 8 None\n37 7 7 7 None\n38 21.1 21.1 21 1\n39 21.2 21.2 21 2\n40 26 26 26 None\n41 25 25 25 None\n42 6 6 6 None\n43 24.1 24.1 24 1\n44 21.3 21.3 21 3\n45 23.4 23.4 23 4\n46 23.3 23.3 23 3\n47 23.2 23.2 23 2\n48 25.1 25.1 25 1\n49 25.2 25.2 25 2\n50 25.4 25.4 25 4\n51 17.2 17.2 17 2\n52 21.4 21.4 21 4\n53 26.1 26.1 26 1\n54 25.8 25.8 25 8\n55 25.7 25.7 25 7\n56 25.6 25.6 25 6\n57 25.5 25.5 25 5\n58 25.3 25.3 25 3\n59 17.3 17.3 17 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 359; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 116, 117 |
| 144. Seneca The Younger, Natural Questions, 6.8.2, 6.8.3, 6.8.4, 6.8.5, 4b.13.6, 3.18.1, 4b.13.6-7, 4b.13.11, 3.17, 3.18, 4a. pr. 7, 5.15, 3.17.2, 3.17.3, 3.18.7, 3.18.3, "3 pr.18", "1 pr.7-11" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 81 |
| 145. Epictetus, Discourses, a b c d\n0 1.6.12 1.6.12 1 6\n1 1.6.11 1.6.11 1 6\n2 3.3.4 3.3.4 3 3\n3 2.4.9 2.4.9 2 4\n4 1.4 1.4 1 4\n.. ... ... .. ..\n127 4.1.15 4.1.15 4 1\n128 4.1.16 4.1.16 4 1\n129 4.1.17 4.1.17 4 1\n130 4.1.18 4.1.18 4 1\n131 2.16.44 2.16.44 2 16\n\n[132 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 244 |
| 146. Epictetus, Enchiridion, a b c d\n0 3.3.12 3.3.12 3 3\n1 3.24.107 3.24.107 3 24\n2 4.3.12 4.3.12 4 3\n3 4.3.11 4.3.11 4 3\n4 3.3.11 3.3.11 3 3\n5 1.29.19 1.29.19 1 29\n6 '51 '51 '51 None\n7 '14.2 '14.2 '14 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 27 |
| 147. Epictetus, Fragments, '11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 612 |
148. Seneca The Younger, Medea, 1017, 910 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 376| 910. Medea nunc sum; crevit ingenium malis. | |
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| 149. Silius Italicus, Punica, 8.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 194 |
| 150. Statius, Achilleis, a b c d\n0 '1.784 '1.784 '1 784 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
| 151. Seneca The Younger, Fragments, "frg.62 vottero = 27 haase" (1st cent. CE - 1st cent. CE) Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 482 |
152. Seneca The Younger, Letters, a b c d\n0 71.27 71.27 71 27\n1 59.513 59.513 59 513\n2 9.45 9.45 9 45\n3 85.41 85.41 85 41\n4 73.14 73.14 73 14\n.. ... ... ... ...\n185 24.18 24.18 24 18\n186 "65.21" "65.21" "65 21"\n187 82.14 82.14 82 14\n188 82.15 82.15 82 15\n189 82.16 82.16 82 16\n\n[190 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 372; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 24 | 71.27. I do not withdraw the wise man from the category of man, nor do I deny to him the sense of pain as though he were a rock that has no feelings at all. I remember that he is made up of two parts: the one part is irrational, – it is this that may be bitten, burned, or hurt; the other part is rational, – it is this which holds resolutely to opinions, is courageous, and unconquerable. In the latter is situated man's Supreme Good. Before this is completely attained, the mind wavers in uncertainty; only when it is fully achieved is the mind fixed and steady. 71.27. I do not withdraw the wise man from the category of man, nor do I deny to him the sense of pain as though he were a rock that has no feelings at all. I remember that he is made up of two parts: the one part is irrational, – it is this that may be bitten, burned, or hurt; the other part is rational, – it is this which holds resolutely to opinions, is courageous, and unconquerable.[16] In the latter is situated man's Supreme Good. Before this is completely attained, the mind wavers in uncertainty; only when it is fully achieved is the mind fixed and steady. |
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| 153. Seneca The Younger, On Leisure, 1.8, 2.3, 8.3-8.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 126, 130, 131, 165, 166 |
| 154. Seneca The Younger, De Providentia (Dialogorum Liber I), 3.3, 5.5, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 133, 199 |
| 155. Seneca The Younger, On Anger, a b c d\n0 '2.28.1 '2.28.1 '2 28\n1 '2.10.6 '2.10.6 '2 10\n2 2.25.2 2.25.2 2 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 156. Dio Chrysostom, Orations, a b c d\n0 76.4 76.4 76 4\n1 4.94 4.94 4 94\n2 4.85 4.85 4 85\n3 4.91 4.91 4 91\n4 4.93 4.93 4 93\n.. ... ... ... ..\n68 '72.9 '72.9 '72 9\n69 '72.16 '72.16 '72 16\n70 13.10 13.10 13 10\n71 '12.58 '12.58 '12 58\n72 '14.18 '14.18 '14 18\n\n[73 rows x 4 columns] (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 22, 26 |
| 157. Tosefta, Shekalim, 3.11, 3.52, 3.83, 3.544-3.545, 3.548, 3.563, 3.578, 3.599, 3.601, 3.604-3.610, 3.701, 3.717 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 152, 293, 561, 607, 620, 621, 627 |
| 158. Seneca The Younger, De Constantia Sapientis, a b c d\n0 '7.1 '7.1 '7 1\n1 '2.1 '2.1 '2 1\n2 3.4 3.4 3 4\n3 3.5 3.5 3 5\n4 '6.4 '6.4 '6 4\n5 '6.8 '6.8 '6 8\n6 2.2 2.2 2 2\n7 3.1 3.1 3 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 159. Seneca The Younger, De Consolatione Ad Marciam, a b c d\n0 23.2 23.2 23 2\n1 23.1 23.1 23 1\n2 26.7 26.7 26 7\n3 26.6 26.6 26 6\n4 "26.1" "26.1" "26 1"\n5 25.3 25.3 25 3\n6 25.2 25.2 25 2\n7 "25.1" "25.1" "25 1"\n8 "24.5" "24.5" "24 5"\n9 "24.5-26.7" "24.5 "24 5\n10 19.4 19.4 19 4\n11 19.5 19.5 19 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 475, 476 |
160. Suetonius, Nero, 27.3, 31.3, 34.2-34.4, 35.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 107; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 168, 169 | 34.2. At last terrified by her violence and threats, he determined to have her life, and after thrice attempting it by poison and finding that she had made herself immune by antidotes, he tampered with the ceiling of her bedroom, contriving a mechanical device for loosening its panels and dropping them upon her while she slept. When this leaked out through some of those connected with the plot, he devised a collapsible boat, to destroy her by shipwreck or by the falling in of its cabin. Then he pretended a reconciliation and invited her in a most cordial letter to come to Baiae and celebrate the feast of Minerva with him. On her arrival, instructing his captains to wreck the galley in which she had come, by running into it as if by accident, he detained her at a banquet, and when she would return to Bauli, offered her his contrivance in place of the craft which had been damaged, escorting her to it in high spirits and even kissing her breasts as they parted. 34.3. The rest of the night he passed sleepless in intense anxiety, awaiting the outcome of his design. On learning that everything had gone wrong and that she had escaped by swimming, driven to desperation he secretly had a dagger thrown down beside her freedman Lucius Agermus, when he joyfully brought word that she was safe and sound, and then ordered that the freedman be seized and bound, on the charge of being hired to kill the emperor; that his mother be put to death, and the pretence made that she had escaped the consequences of her detected guilt by suicide. 34.4. Trustworthy authorities add still more gruesome details: that he hurried off to view the corpse, handled her limbs, criticising some and commending others, and that becoming thirsty meanwhile, he took a drink. Yet he could not either then or ever afterwards endure the stings of conscience, though soldiers, senate and people tried to hearten him with their congratulations; for he often owned that he was hounded by his mother's ghost and by the whips and blazing torches of the Furies. He even had rites performed by the Magi, in the effort to summon her shade and entreat it for forgiveness. Moreover, in his journey through Greece he did not venture to take part in the Eleusinian mysteries, since at the beginning the godless and wicked are warned by the herald's proclamation to go hence. 35.2. Presently after several vain attempts to strangle her, he divorced her on the ground of barrenness, and when the people took it ill and openly reproached him, he banished her besides; and finally he had her put to death on a charge of adultery that was so shameless and unfounded, that when all who were put to the torture maintained her innocence, he bribed his former preceptor Anicetus to make a pretended confession that he had violated her chastity by a stratagem. |
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| 161. Apollonius of Tyana, Letters, 48.2, 55.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 256 |
| 162. Tacitus, Annals, a b c d\n0 '15.62 '15.62 '15 62\n1 15.62 15.62 15 62\n2 14.56 14.56 14 56\n3 14.55 14.55 14 55\n4 14.54 14.54 14 54\n5 14.53 14.53 14 53\n6 14.52 14.52 14 52\n7 14.3 14.3 14 3\n8 14.5 14.5 14 5\n9 14.4 14.4 14 4\n10 14.56.2 14.56.2 14 56\n11 14.53.5 14.53.5 14 53\n12 14.53.4 14.53.4 14 53\n13 14.53.2 14.53.2 14 53\n14 14.54.3 14.54.3 14 54\n15 14.54.4 14.54.4 14 54\n16 13.42.4 13.42.4 13 42\n17 14.53.2-54.3 14.53.2 14 53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 163. Tacitus, Histories, 4.40.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 131 |
| 164. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), a b c d\n0 '92 '92 '92 None\n1 '9.5 '9.5 '9 5\n2 9.7 9.7 9 7\n3 9.8 9.8 9 8\n4 9.6 9.6 9 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541 |
| 165. Quintilian, Institutio Oratoria, a b c d\n0 10.1.69 10.1.69 10 1\n1 10.1.70 10.1.70 10 1\n2 '11.3.158 '11.3.158 '11 3\n3 '12.10.64 '12.10.64 '12 10\n4 '9.4.127 '9.4.127 '9 4\n5 '6.1.50 '6.1.50 '6 1\n6 3.7.24 3.7.24 3 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
166. Statius, Siluae, 3.2.101-3.2.126, 3.5.75-3.5.76 (1st cent. CE - 1st cent. CE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 193, 194 | 3.2.110. which the nesting swallows have overlaid with clay: the jealousy of Memphis, the wanton revelry on the shores of Spartan Canopus; why Lethe’s sentinel guards the altars of Pharos; why beasts of little worth are honoured as the high gods; what altars the long-lived Phoenix arrays for his rites; what fields Apis, the adoration of the eager shepherds, deigns to crop, and in what pools of Nile to plunge. Aye, and bring him to the Emathian grave, where, steeped in honey from Hybla, the warrior-founder of your city keeps undecayed his state. Lead him to the snake-haunted shrine, where Cleopatra of Actium, 3.2.120. unk in painless poisons, escaped Italian chains. Follow him right on to his Assyrian resting-place, to the camp, his charge, and with the Latian war-god leave him. No stranger guest will he be. In these fields he toiled in boyhood, when the radiance of the broad purple was his only renown: yet strong was he already in nimble flight to outstrip the horsemen, and with his javelin to put to reproach the arrows of the East. Aye, then a day will dawn, when, thy warfare over, Caesar, to give thee nobler station, will bid thee home; when once again we shall stand here upon the shore, |
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| 167. Seneca The Younger, De Beneficiis, a b c d\n0 1.2.3 1.2.3 1 2\n1 1.2.4 1.2.4 1 2\n2 5.2.3 5.2.3 5 2\n3 5.2.4 5.2.4 5 2\n4 5.4.4 5.4.4 5 4\n5 5.4.3 5.4.3 5 4\n6 2.17.1 2.17.1 2 17\n7 7.11.2 7.11.2 7 11\n8 7.11.1 7.11.1 7 11\n9 7.8.3 7.8.3 7 8\n10 7.8.2 7.8.2 7 8\n11 7.1.3 7.1.3 7 1\n12 7.1.2 7.1.2 7 1\n13 7.1.1 7.1.1 7 1\n14 7.9.2 7.9.2 7 9\n15 7.12.1 7.12.1 7 12\n16 7.9.4 7.9.4 7 9\n17 4.22.1 4.22.1 4 22\n18 4.22.2 4.22.2 4 22\n19 "5.17.6" "5.17.6" "5 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541 |
| 168. Seneca The Younger, De Brevitate Vitae (Dialogorum Liber X ), 12.5, 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 126, 129 |
| 169. Seneca The Younger, De Clementia, a b c d\n0 '1.6.3 '1.6.3 '1 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621 |
| 170. Seneca The Younger, De Consolatione Ad Helviam, a b c d\n0 10.9 10.9 10 9\n1 10.10 10.10 10 10\n2 10.11 10.11 10 11\n3 10.8 10.8 10 8\n4 10.7 10.7 10 7\n5 10.5 10.5 10 5\n6 10.4 10.4 10 4\n7 10.3 10.3 10 3\n8 10.6 10.6 10 6\n9 10.1 10.1 10 1\n10 10.2 10.2 10 2\n11 11.3 11.3 11 3\n12 "20.2" "20.2" "20 2"\n13 11.7 11.7 11 7\n14 11.6 11.6 11 6\n15 "8.6" "8.6" "8 6" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 160 |
| 171. Valerius Maximus, Memorable Deeds And Sayings, 8.7.ext.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •caesar (caius iulius caesar), as ‘wise man in egypt’ Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 106 |
| 172. Clement of Alexandria, Christ The Educator, 2.10.84.41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 173. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 7.67 7.67 7 67\n1 '3.7.1 '3.7.1 '3 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 25, 27 |
| 174. Clement of Alexandria, Miscellanies, a b c d\n0 '6.12.98.2 '6.12.98.2 '6 12\n1 '8.1 '8.1 '8 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 620 |
| 175. Alcinous, Handbook of Platonism, 10.5, '5.5, 10.6, 25.178, 38 p. 51 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 856 |
| 176. Athenaeus, The Learned Banquet, '12.552B (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hardships, of wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 43 |
| 177. Albinus, Introduction To Plato, '3, '5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 856 |
| 178. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '6.2 '6.2 '6 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 856 |
| 179. Sextus, Against The Mathematicians, 7.151, 7.226, 7.225, 7.224, 7.223, 7.222, 7.217, 7.218, 7.220, 7.221, 7.219, '7.432, 7.239(SVF 3.399) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 231 |
| 180. Sextus, Outlines of Pyrrhonism, 2.38-2.42 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cicero, on wise man •law of nature, and wise man •wise man, and stoics •wise man, and law of nature Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23, 26 |
| 181. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, 139.21(SVF 3.722) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, will the wise man fall in love? •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 281 |
| 182. Apuleius, On The God of Socrates, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise man (sapiens) Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 237 |
183. Cassius Dio, Roman History, 61.4.2, 61.10.2-61.10.4, 62.15.1-62.15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 111, 112, 168, 169 | 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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| 184. Lucian, Philosophies For Sale, '11, '20, '8, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
| 185. Pliny The Younger, Letters, 2.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 142 |
| 186. Lucian, Nigrinus, '24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149 |
| 187. Lucian, The Runaways, '14, '20, '27, '4, '30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
| 188. Lucian, Dialogues of The Dead, a b c d\n0 '1.1 '1.1 '1 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149 |
| 189. Lucian, Demonax, 1.130 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 612, 619, 620, 621, 627, 631, 634 |
| 190. Lucian, The Ignorant Book-Collector, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
| 191. Philostratus The Athenian, Lives of The Sophists, a b c d\n0 '1.488 '1.488 '1 488\n1 1.1 1.1 1 1\n2 6.20 6.20 6 20\n3 1.14 1.14 1 14\n4 1.15 1.15 1 15\n5 1.16 1.16 1 16\n6 1.11.15 1.11.15 1 11\n7 1.11.2 1.11.2 1 11\n8 1.11.1 1.11.1 1 11\n9 4.40.23 4.40.23 4 40\n10 1.11.16 1.11.16 1 11\n11 6.1 6.1 6 1\n12 4.40.21 4.40.21 4 40\n13 1.33 1.33 1 33\n14 4.40.22 4.40.22 4 40 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 153 |
192. Philostratus The Athenian, Life of Apollonius, 1.1, 1.11.1-1.11.2, 1.11.15-1.11.16, 1.14-1.16, 1.33, 4.40.21-4.40.23, 6.1, 6.20 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •wise / wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 254, 256| 1.1. οἱ τὸν Σάμιον Πυθαγόραν ἐπαινοῦντες τάδε ἐπ' αὐτῷ φασιν: ὡς ̓́Ιων μὲν οὔπω εἴη, γένοιτο δὲ ἐν Τροίᾳ ποτὲ Εὔφορβος, ἀναβιοίη τε ἀποθανών, ἀποθάνοι δέ, ὡς ᾠδαὶ ̔Ομήρου, ἐσθῆτά τε τὴν ἀπὸ θνησειδίων παραιτοῖτο καὶ καθαρεύοι βρώσεως, ὁπόση ἐμψύχων, καὶ θυσίας: μὴ γὰρ αἱμάττειν τοὺς βωμούς, ἀλλὰ ἡ μελιττοῦτα καὶ ὁ λιβανωτὸς καὶ τὸ ἐφυμνῆσαι, φοιτᾶν ταῦτα τοῖς θεοῖς παρὰ τοῦ ἀνδρὸς τούτου, γιγνώσκειν τε, ὡς ἀσπάζοιντο τὰ τοιαῦτα οἱ θεοὶ μᾶλλον ἢ τὰς ἑκατόμβας καὶ τὴν μάχαιραν ἐπὶ τοῦ κανοῦ: ξυνεῖναι γὰρ δὴ τοῖς θεοῖς καὶ μανθάνειν παρ' αὐτῶν, ὅπη τοῖς ἀνθρώποις χαίρουσι καὶ ὅπη ἄχθονται, περί τε φύσεως ἐκεῖθεν λέγειν: τοὺς μὲν γὰρ ἄλλους τεκμαίρεσθαι τοῦ θείου καὶ δόξας ἀνομοίους ἀλλήλαις περὶ αὐτοῦ δοξάζειν, ἑαυτῷ δὲ τόν τε ̓Απόλλω ἥκειν ὁμολογοῦντα, ὡς αὐτὸς εἴη, ξυνεῖναι δὲ καὶ μὴ ὁμολογοῦντας τὴν ̓Αθηνᾶν καὶ τὰς Μούσας καὶ θεοὺς ἑτέρους, ὧν τὰ εἴδη καὶ τὰ ὀνόματα οὔπω τοὺς ἀνθρώπους γιγνώσκειν. καὶ ὅ τι ἀποφήναιτο ὁ Πυθαγόρας, νόμον τοῦτο οἱ ὁμιληταὶ ἡγοῦντο καὶ ἐτίμων αὐτὸν ὡς ἐκ Διὸς ἥκοντα, καὶ ἡ σιωπὴ δὲ ὑπὲρ τοῦ θείου σφίσιν ἐπήσκητο: πολλὰ γὰρ θεῖά τε καὶ ἀπόρρητα ἤκουον, ὧν κρατεῖν χαλεπὸν ἦν μὴ πρῶτον μαθοῦσιν, ὅτι καὶ τὸ σιωπᾶν λόγος. καὶ μὴν καὶ τὸν ̓Ακραγαντῖνον ̓Εμπεδοκλέα βαδίσαι φασὶ τὴν σοφίαν ταύτην. τὸ γὰρ χαίρετ', ἐγὼ δ' ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητός καὶ ἤδη γάρ ποτ' ἐγὼ γενόμην κόρη τε κόρος τε καὶ ὁ ἐν ̓Ολυμπίᾳ βοῦς, ὃν λέγεται πέμμα ποιησάμενος θῦσαι, τὰ Πυθαγόρου ἐπαινοῦντος εἴη ἄν. καὶ πλείω ἕτερα περὶ τῶν τὸν Πυθαγόρου τρόπον φιλοσοφησάντων ἱστοροῦσιν, ὧν οὐ προσήκει με νῦν ἅπτεσθαι σπεύδοντα ἐπὶ τὸν λόγον, ὃν ἀποτελέσαι προὐθέμην: 1.1. ἰδὼν δὲ ἀθρόον ποτὲ ἐν τῷ βωμῷ αἷμα καὶ διακείμενα ἐπὶ τοῦ βωμοῦ τὰ ἱερὰ τεθυμένους τε βοῦς Αἰγυπτίους καὶ σῦς μεγάλους, καὶ τὰ μὲν δέροντας αὐτούς, τὰ δὲ κόπτοντας, χρυσίδας τε ἀνακειμένας δύο καὶ λίθους ἐν αὐταῖς τῶν ἰνδικωτάτων καὶ θαυμασίων, προσελθὼν τῷ ἱερεῖ “τί ταῦτα;” ἔφη “λαμπρῶς γάρ τις χαρίζεται τῷ θεῷ”. ὁ δὲ “θαυμάσῃ” ἔφη “μᾶλλον, ὅτι μήτε ἱκετεύσας ποτὲ ἐνταῦθα μήτε διατρίψας, ὃν οἱ ἄλλοι χρόνον, μήτε ὑγιάνας πω παρὰ τοῦ θεοῦ, μηδ' ἅπερ αἰτήσων ἦλθεν ἔχων, χθὲς γὰρ δὴ ἀφιγμένῳ ἔοικεν, ὁ δ' οὕτως ἀφθόνως θύει. φησὶ δὲ πλείω μὲν θύσειν, πλείω δὲ ἀναθήσειν, εἰ πρόσοιτο αὐτὸν ὁ ̓Ασκληπιός. ἔστι δὲ τῶν πλουσιωτάτων: κέκτηται γοῦν ἐν Κιλικίᾳ βίον πλείω ἢ Κίλικες ὁμοῦ πάντες: ἱκετεύει δὲ τὸν θεὸν ἀποδοῦναί οἱ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξερρυηκότα.” ὁ δὲ ̓Απολλώνιος, ὥσπερ γεγηρακὼς εἰώθει, τοὺς ὀφθαλμοὺς ἐς τὴν γῆν στήσας “τί δὲ ὄνομα αὐτῷ;” ἤρετο. ἐπεὶ δὲ ἤκουσε “δοκεῖ μοι,” ἔφη “ὦ ἱερεῦ, τὸν ἄνθρωπον τοῦτον μὴ προσδέχεσθαι τῷ ἱερῷ, μιαρὸς γάρ τις ἥκει καὶ κεχρημένος οὐκ ἐπὶ χρηστοῖς τῷ πάθει, καὶ αὐτὸ δὲ τὸ πρὶν εὑρέσθαί τι παρὰ τοῦ θεοῦ πολυτελῶς θύειν οὐ θύοντός ἐστιν, ἀλλ' ἑαυτὸν παραιτουμένου σχετλίων τε καὶ χαλεπῶν ἔργων.” ταῦτα μὲν ὁ ̓Απολλώνιος. ὁ δ' ̓Ασκληπιὸς ἐπιστὰς νύκτωρ τῷ ἱερεῖ “ἀπίτω” ἔφη “ὁ δεῖνα τὰ ἑαυτοῦ ἔχων, ἄξιος γὰρ μηδὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἔχειν.” ἀναμανθάνων οὖν ὁ ἱερεὺς τὸν ἄνθρωπον, γυνὴ μὲν τῷ Κίλικι τούτῳ ἐγεγόνει θυγατέρα ἔχουσα προτέρων γάμων, ὁ δὲ ἤρα τῆς κόρης καὶ ἀκολάστως εἶχε ξυνῆν τε οὐδ' ὡς λαθεῖν: ἐπιστᾶσα γὰρ ἡ μήτηρ τῇ εὐνῇ τῆς μὲν ἄμφω, τοῦ δὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξέκοψεν ἐναράξασα τὰς περόνας. 1.14. ἐρομένου δέ ποτε τὸν ̓Απολλώνιον τοῦ Εὐξένου, τί δῆτα οὐ ξυγγράφοι καίτοι γενναίως δοξάζων καὶ ἀπαγγελίᾳ χρώμενος δοκίμῳ καὶ ἐγηγερμένῃ “ὅτι” ἔφη “οὔπω ἐσιώπησα.” καὶ ἐνθένδε ἀρξάμενος σιωπᾶν ᾠήθη δεῖν, καὶ τὴν μὲν φωνὴν κατεῖχεν, οἱ δ' ὀφθαλμοὶ καὶ ὁ νοῦς πλεῖστα μὲν ἀνεγίγνωσκον, πλεῖστα δὲ ἐς μνήμην ἀνελέγοντο: τό τοι μνημονικὸν ἑκατοντούτης γενόμενος καὶ ὑπὲρ τὸν Σιμωνίδην ἔρρωτο, καὶ ὕμνος αὐτῷ τις ἐς τὴν μνημοσύνην ᾔδετο, ἐν ᾧ πάντα μὲν ὑπὸ τοῦ χρόνου μαραίνεσθαί φησιν, αὐτόν γε μὴν τὸν χρόνον ἀγήρω τε καὶ ἀθάνατον παρὰ τῆς μνημοσύνης εἶναι. οὐ μὴν ἄχαρις τά γε ἐς ξυνουσίας ἦν παρ' ὃν ἐσιώπα χρόνον, ἀλλὰ πρὸς τὰ λεγόμενα καὶ οἱ ὀφθαλμοί τι ἐπεσήμαινον καὶ ἡ χεὶρ καὶ τὸ τῆς κεφαλῆς νεῦμα, οὐδὲ ἀμειδὴς ἢ σκυθρωπὸς ἐφαίνετο, τὸ γὰρ φιλέταιρόν τε καὶ τὸ εὐμενὲς εἶχε. τοῦτον ἐπιπονώτατον αὑτῷ φησι γενέσθαι τὸν βίον ὅλων πέντε ἐτῶν ἀσκηθέντα, πολλὰ μὲν γὰρ εἰπεῖν ἔχοντα μὴ εἰπεῖν, πολλὰ δὲ πρὸς ὀργὴν ἀκούσαντα μὴ ἀκοῦσαι, πολλοῖς δ' ἐπιπλῆξαι προαχθέντα τέτλαθι δὴ κραδίη τε καὶ γλῶττα πρὸς ἑαυτὸν φάναι, λόγων τε προσκρουσάντων αὐτῷ παρεῖναι τὰς ἐλέγξεις τότε. 1.15. διέτριψέ τε τοὺς τῆς σιωπῆς χρόνους τὸν μὲν ἐν Παμφύλοις, τὸν δὲ ἐν Κιλικίᾳ, καὶ βαδίζων δι' οὕτω τρυφώντων ἐθνῶν οὐδαμοῦ ἐφθέγξατο, οὐδ' ὑπήχθη γρύξαι. ὁπότε μὴν στασιαζούσῃ πόλει ἐντύχοι, πολλαὶ δὲ ἐστασίαζον ὑπὲρ θεαμάτων οὐ σπουδαίων, παρελθὼν ἂν καὶ δείξας ἑαυτὸν καί τι καὶ μελλούσης ἐπιπλήξεως τῇ χειρὶ καὶ τῷ προσώπῳ ἐνδειξάμενος ἐξῄρητ' ἂν ἀταξία πᾶσα καὶ ὥσπερ ἐν μυστηρίοις ἐσιώπων. καὶ τὸ μὲν τοὺς ὀρχηστῶν τε καὶ ἵππων ἕνεκα στασιάζειν ὡρμηκότας ἀνασχεῖν οὔπω μέγα, οἱ γὰρ ὑπὲρ τοιούτων ἀτακτοῦντες, ἂν πρὸς ἄνδρα ἴδωσιν, ἐρυθριῶσί τε καὶ αὑτῶν ἐπιλαμβάνονται καὶ ῥᾷστα δὴ ἐς νοῦν ἥκουσι, λιμῷ δὲ πεπιεσμένην πόλιν οὐ ῥᾴδιον εὐηνίῳ καὶ πιθανῷ λόγῳ μεταδιδάξαι καὶ ὀργῆς παῦσαι. ἀλλ' ̓Απολλωνίῳ καὶ ἡ σιωπὴ πρὸς τοὺς οὕτω διακειμένους ἤρκει. ἀφίκετο μὲν γὰρ ἐς ̓́Ασπενδον τὴν Παμφύλων — πρὸς Εὐρυμέδοντι δὲ οἰκεῖται ποταμῷ ἡ πόλις αὕτη, τρίτη τῶν ἐκεῖ — ὄροβοι δ' ὤνιοι καὶ τὰ ἐς βρῶσιν ἀναγκαῖα διέβοσκεν αὐτούς, τὸν γὰρ σῖτον οἱ δυνατοὶ ξυγκλείσαντες εἶχον, ἵν' ἐκκαπηλευθείη τῆς χώρας. ἀνηρέθιστο δὴ ἐπὶ τὸν ἄρχοντα ἡλικία πᾶσα καὶ πυρὸς ἐπ' αὐτὸν ἥπτοντο καίτοι προσκείμενον τοῖς βασιλείοις ἀνδριᾶσιν, οἳ καὶ τοῦ Διὸς τοῦ ἐν ̓Ολυμπίᾳ φοβερώτεροι ἦσαν τότε καὶ ἀσυλότεροι, Τιβερίου γε ὄντες, ἐφ' οὗ λέγεταί τις ἀσεβῆσαι δόξαι τυπτήσας τὸν ἑαυτοῦ δοῦλον φέροντα δραχμὴν ἀργυρᾶν νενομισμένην ἐς Τιβέριον. προσελθὼν οὖν τῷ ἄρχοντι ἤρετο αὐτὸν τῇ χειρί, ὅ τι εἴη τοῦτο, τοῦ δὲ ἀδικεῖν μὲν οὐδὲν φήσαντος, ἀδικεῖσθαι δὲ μετὰ τοῦ δήμου, λόγου δ' εἰ μὴ τύχοι, ξυναπολεῖσθαι τῷ δήμῳ, μετεστράφη τε εἰς τοὺς περιεστηκότας ὁ ̓Απολλώνιος καὶ ἔνευσεν ὡς χρὴ ἀκοῦσαι, οἱ δὲ οὐ μόνον ἐσιώπησαν ὑπ' ἐκπλήξεως τῆς πρὸς αὐτόν, ἀλλὰ καὶ τὸ πῦρ ἔθεντο ἐπὶ τῶν βωμῶν τῶν αὐτόθι. ἀναθαρρήσας οὖν ὁ ἄρχων “ὁ δεῖνα” ἔφη “καὶ ὁ δεῖνα” πλείους εἰπὼν “τοῦ λιμοῦ τοῦ καθεστηκότος αἴτιοι, τὸν γὰρ σῖτον ἀπολαβόντες φυλάττουσι κατ' ἄλλος ἄλλο τῆς χώρας.” διακελευομένων δὲ τῶν ̓Ασπενδίων ἀλλήλοις ἐπὶ τοὺς ἀγροὺς φοιτᾶν, ἀνένευσεν ὁ ̓Απολλώνιος μὴ πράττειν τοῦτο, μετακαλεῖν δὲ μᾶλλον τοὺς ἐν τῇ αἰτίᾳ καὶ παρ' ἑκόντων εὑρέσθαι τὸν σῖτον. ἀφικομένων δὲ μικροῦ μὲν ἐδέησε καὶ φωνὴν ἐπ' αὐτοὺς ῥῆξαι, παθών τι πρὸς τὰ τῶν πολλῶν δάκρυα — καὶ γὰρ παιδία ξυνερρυήκει καὶ γύναια, καὶ ὠλοφύροντο οἱ γεγηρακότες, ὡς αὐτίκα δὴ ἀποθανούμενοι λιμῷ — τιμῶν δὲ τὸ τῆς σιωπῆς δόγμα γράφει ἐς γραμματεῖον ἐπίπληξιν καὶ δίδωσιν ἀναγνῶναι τῷ ἄρχοντι: ἡ δὲ ἐπίπληξις ὧδε εἶχεν: “̓Απολλώνιος σιτοκαπήλοις ̓Ασπενδίων. ἡ γῆ πάντων μήτηρ, δικαία γάρ, ὑμεῖς δὲ ἄδικοι ὄντες πεποίησθε αὐτὴν αὑτῶν μόνων μητέρα, καὶ εἰ μὴ παύσεσθε, οὐκ ἐάσω ὑμᾶς ἐπ' αὐτῆς ἑστάναι.” ταῦτα δείσαντες ἐνέπλησαν τὴν ἀγορὰν σίτου καὶ ἀνεβίω ἡ πόλις. 1.16. ̓Επεφοίτησε καὶ ̓Αντιοχείᾳ τῇ μεγάλῃ πεπαυμένος τοῦ σιωπᾶν, καὶ παρῆλθεν ἐς τὸ ἱερὸν τοῦ Δαφναίου ̓Απόλλωνος, ᾧ περιάπτουσιν ̓Ασσύριοι τὸν μῦθον τὸν ̓Αρκάδα: τὴν γὰρ τοῦ Λάδωνος Δάφνην ἐκεῖ μεταφῦναι λέγουσι καὶ ποταμὸς αὐτοῖς ῥεῖ Λάδων, καὶ φυτὸν τιμᾶται παρ' αὐτοῖς δάφνης, τοῦτο δὴ τὸ ἀντὶ τῆς παρθένου, κυπαρίττων τε ὕψη ἀμήχανα περιέστηκε κύκλῳ τὸ ἱερὸν καὶ πηγὰς ἐκδίδωσιν ὁ χῶρος ἀφθόνους τε καὶ ἠρεμούσας, αἷς τὸν ̓Απόλλω φασὶ ῥαίνεσθαι. ἐνταῦθα κυπαρίττου τι ἔρνος ἡ γῆ ἀναδέδωκεν ἐπὶ Κυπαρίττῳ φασὶν ἐφήβῳ ̓Ασσυρίῳ, καὶ πιστοῦται τὴν μεταβολὴν ἡ ὥρα τοῦ φυτοῦ. καὶ ἴσως νεανικώτερον ἅπτεσθαι δοκῶ τοῦ λόγου διαμυθολογῶν τὰ τοιαῦτα: ἀλλ' οὐχ ὑπὲρ μυθολογίας ταῦτα. τί δέ μοι ὁ λόγος βούλεται;ὁ ̓Απολλώνιος ἰδὼν τὸ ἱερὸν χαρίεν μέν, σπουδὴν δ' ἐν αὐτῷ οὐδεμίαν, ἀλλ' ἀνθρώπους ἡμιβαρβάρους καὶ ἀμούσους “̓́Απολλον,” ἔφη “μετάβαλε τοὺς ἀφώνους ἐς δένδρα, ἵνα κἂν ὡς κυπάριττοι ἠχῶσιν.” τὰς δὲ πηγὰς ἐπισκεψάμενος, ὡς γαλήνην ἄγουσι καὶ κελαρύζει σφῶν οὐδεμία, “ἡ ἀφωνία” εἶπεν “ἡ ἐνταῦθα οὐδὲ ταῖς πηγαῖς ξυγχωρεῖ φθέγγεσθαι.” πρὸς δὲ τὸν Λάδωνα ἰδὼν “οὐχ ἡ θυγάτηρ” ἔφη “σοὶ μόνη μετέβαλεν, ἀλλὰ καὶ σὺ τῷ δόξαι βάρβαρος ἐξ ̔́Ελληνός τε καὶ ̓Αρκάδος.” ̓Επεὶ δὲ ἔγνω διαλέγεσθαι, τὰ μὲν ὁμιλούμενα τῶν χωρίων καὶ ἀτακτοῦντα παρῃτεῖτο φήσας οὐκ ἀνθρώπων ἑαυτῷ δεῖν, ἀλλ' ἀνδρῶν, τὰ δὲ σεμνότερα ἐσεφοίτα καὶ ᾤκει τῶν ἱερῶν τὰ μὴ κληιστά. ἡλίου μὲν δὴ ἀνίσχοντος ἐφ' ἑαυτοῦ τινα ἔπραττεν, ἃ μόνοις ἐποίει δῆλα τοῖς ἐτῶν τεττάρων σιωπᾶν γεγυμνασμένοις, τὸν δὲ μετὰ ταῦτα καιρόν, εἰ μὲν ̔Ελλὰς ἡ πόλις εἴη καὶ τὰ ἱερὰ γνώριμα, ξυγκαλῶν ἂν τοὺς ἱερέας ἐφιλοσόφει περὶ τῶν θεῶν καὶ διωρθοῦτο αὐτούς, εἴ που τῶν νομιζομένων ἐξαλλάττοιεν, εἰ δὲ βάρβαρά τε καὶ ἰδιότροπα εἴη, διεμάνθανε τοὺς ἱδρυσαμένους αὐτὰ καὶ ἐφ' ὅτῳ ἱδρύθη, πυθόμενός τε, ὅπη θεραπεύεται ταῦτα καὶ ὑποθέμενος, εἴ τι σοφώτερον τοῦ δρωμένου ἐνθυμηθείη, μετῄει ἐπὶ τοὺς ὁμιλητὰς καὶ ἐκέλευεν ἐρωτᾶν, ἃ βούλονται. ἔφασκε γὰρ χρῆναι τοὺς οὕτω φιλοσοφοῦντας ἠοῦς μὲν ἀρχομένης ξυνεῖναι θεοῖς, προϊούσης δὲ περὶ θεῶν, τὸν δὲ μετὰ ταῦτα καιρὸν ἀνθρωπείων πέρι τὰς ξυνουσίας ποιεῖσθαι. εἰπὼν δ' ἂν πρὸς τοὺς ἑταίρους, ὁπόσα ἠρώτων, καὶ ἱκανῶς τῆς τοιαύτης ξυνουσίας ἔχων ἐπὶ τὴν διάλεξιν ἀνίστατο λοιπὸν τὴν ἐς πάντας, οὐ πρὸ μεσημβρίας, ἀλλ' ὁπότε μάλιστα ἡ ἡμέρα ἑστήκοι. καὶ διαλεχθεὶς ἂν ὡς ἀπαρκεῖν ᾤετο, ἠλείφετό τε καὶ τριψάμενος ἵει ἑαυτὸν ἐς ὕδωρ ψυχρὸν γῆρας ἀνθρώπων καλῶν τὰ βαλανεῖα: τῆς γοῦν ̓Αντιοχείας ἀποκλεισθείσης ἐς αὐτὰ ἐπὶ μεγάλοις ἁμαρτήμασιν “ἔδωκεν ὑμῖν” ἔφη “ὁ βασιλεὺς κακοῖς οὖσι βιῶναι πλείονα ἔτη.” ̓Εφεσίων δὲ βουλομένων καταλιθῶσαι τὸν ἄρχοντα ἐπὶ τῷ μὴ ἐκπυροῦν τὰ βαλανεῖα “ὑμεῖς μὲν τὸν ἄρχοντα” ἔφη “αἰτιᾶσθε, ἐπειδὴ πονηρῶς λοῦσθε, ἐγὼ δὲ ὑμᾶς, ὅτι λοῦσθε.” 1.33. ἐπεὶ δὲ χαίρειν ὁ βασιλεὺς ἔφη καὶ ἀγάλλεσθαι ἥκοντι μᾶλλον, ἢ εἰ τὰ Περσῶν καὶ ̓Ινδῶν πρὸς τοῖς οὖσιν αὐτῷ ἐκτήσατο, ξένον τε ποιεῖσθαι καὶ κοινωνὸν τῆς βασιλείου στέγης, “εἰ ἐγώ σε, ὦ βασιλεῦ,” εἶπεν “ἐς πατρίδα τὴν ἐμὴν Τύανα ἥκοντα ἠξίουν οἰκεῖν οὗ ἐγώ, οἰκῆσαι ἂν ἤρας;” “μὰ Δί'” εἶπεν “εἰ μὴ τοσαύτην γε οἰκίαν οἰκήσειν ἔμελλον, ὁπόσην δορυφόρους τε καὶ σωματοφύλακας ἐμοὺς αὐτόν τε ἐμὲ λαμπρῶς δέξασθαι.” “ὁ αὐτὸς οὖν” ἔφη “καὶ παρ' ἐμοῦ λόγος: εἰ γὰρ ὑπὲρ ἐμαυτὸν οἰκήσω, πονήρως διαιτήσομαι, τὸ γὰρ ὑπερβάλλον λυπεῖ τοὺς σοφοὺς μᾶλλον ἢ ὑμᾶς τὸ ἐλλεῖπον: ξενιζέτω με οὖν ἰδιώτης ἔχων ὁπόσα ἐγώ, σοὶ δὲ ἐγὼ ξυνέσομαι ὁπόσα βούλει.” ξυνεχώρει ὁ βασιλεύς, ὡς μὴ ἀηδές τι αὐτῷ λάθοι πράξας, καὶ ᾤκησε παρ' ἀνδρὶ Βαβυλωνίῳ χρηστῷ τε καὶ ἄλλως γενναίῳ. δειπνοῦντι δὲ ἤδη εὐνοῦχος ἐφίσταται τῶν τὰς ἀγγελίας διαφερόντων καὶ προσειπὼν τὸν ἄνδρα “βασιλεὺς” ἔφη “δωρεῖταί σε δέκα δωρεαῖς καὶ ποιεῖται κύριον τοῦ ἐπαγγεῖλαι αὐτάς, δεῖται δέ σου μὴ μικρὰ αἰτῆσαι, μεγαλοφροσύνην γὰρ ἐνδείξασθαι σοί τε καὶ ἡμῖν βούλεται.” ἐπαινέσας δὲ τὴν ἐπαγγελίαν “πότε οὖν χρὴ αἰτεῖν;” ἤρετο, ὁ δὲ “αὔριον” ἔφη, καὶ ἅμα ἐφοίτησε παρὰ πάντας τοὺς βασιλέως φίλους τε καὶ ξυγγενεῖς, παρεῖναι κελεύων αἰτοῦντι καὶ τιμωμένῳ τῷ ἀνδρί. φησὶ δὲ ὁ Δάμις ξυνιέναι μέν, ὅτι μηδὲν αἰτήσοι, τόν τε τρόπον αὐτοῦ καθεωρακὼς καὶ εἰδὼς εὐχόμενον τοῖς θεοῖς εὐχὴν τοιαύτην. “ὦ θεοί, δοίητε μοι μικρὰ ἔχειν καὶ δεῖσθαι μηδενός.” ἐφεστηκότα μέντοι ὁρῶν καὶ ἐνθυμουμένῳ ὅμοιον οἴεσθαι ὡς αἰτήσοι μέν, βασανίζοι δέ, ὅ τι μέλλει αἰτήσειν. ὁ δὲ ἑσπέρας ἤδη “ὦ Δάμι,” ἔφη “θεωρῶ πρὸς ἐμαυτόν, ἐξ ὅτου ποτὲ οἱ βάρβαροι τοὺς εὐνούχους σώφρονας ἡγοῦνται καὶ ἐς τὰς γυναικωνίτιδας ἐσάγονται.” “ἀλλὰ τοῦτο,” ἔφη “ὦ ̓Απολλώνιε, καὶ παιδὶ δῆλον: ἐπειδὴ γὰρ ἡ τομὴ τὸ ἀφροδισιάζειν ἀφαιρεῖται σφᾶς, ἀνεῖνταί σφισιν αἱ γυναικωνίτιδες, κἂν ξυγκαθεύδειν ταῖς γυναιξὶ βούλωνται.” “τὸ δὲ ἐρᾶν” εἶπεν “ἢ τὸ ξυγγίγνεσθαι γυναιξὶν ἐκτετμῆσθαι αὐτοὺς οἴει;” “ἄμφω,” ἔφη “εἰ γὰρ σβεσθείη τὸ μόριον ὑφ' οὗ διοιστρεῖται τὸ σῶμα, οὐδ' ἂν τὸ ἐρᾶν ἐπέλθοι οὐδενί.” ὁ δὲ βραχὺ ἐπισχὼν “αὔριον,” ἔφη “ὦ Δάμι, μάθοις ἄν, ὅτι καὶ εὐνοῦχοι ἐρῶσι καὶ τὸ ἐπιθυμητικόν, ὅπερ ἐσάγονται διὰ τῶν ὀφθαλμῶν, οὐκ ἀπομαραίνεται σφῶν, ἀλλ' ἐμμένει θερμόν τε καὶ ζώπυρον, δεῖ γάρ τι περιπεσεῖν, ὃ τὸν σὸν ἐλέγξει λόγον. εἰ δὲ καὶ τέχνη τις ἦν ἀνθρωπεία τύραννός τε καὶ δυνατὴ τὰ τοιαῦτα ἐξωθεῖν τῆς γνώμης, οὐκ ἄν μοι δοκῶ τοὺς εὐνούχους ποτὲ ἐς τὰ τῶν σωφρονούντων ἤθη προσγράψαι κατηναγκασμένους τὴν σωφροσύνην καὶ βιαίῳ τέχνῃ ἐς τὸ μὴ ἐρᾶν ἠγμένους. σωφροσύνη γὰρ τὸ ὀρεγόμενόν τε καὶ ὁρμῶντα μὴ ἡττᾶσθαι ἀφροδισίων, ἀλλ' ἀπέχεσθαι καὶ κρείττω φαίνεσθαι τῆς λύττης ταύτης.” 6.1. Αἰθιοπία δὲ τῆς μὲν ὑπὸ ἡλίῳ πάσης ἐπέχει τὸ ἑσπέριον κέρας, ὥσπερ ̓Ινδοὶ τὸ πρὸς ἕω, κατὰ Μερόην δ' Αἰγύπτῳ ξυνάπτουσα καί τι τῆς ἀμαρτύρου Λιβύης ἐπελθοῦσα τελευτᾷ ἐς θάλατταν, ἣν ̓Ωκεανὸν οἱ ποιηταὶ καλοῦσι, τὸ περὶ γῆν ἅπαν ὧδε ἐπονομάζοντες. ποταμὸν δὲ Νεῖλον Αἰγύπτῳ δίδωσιν, ὃς ἐκ Καταδούπων ἀρχόμενος, ἣν ἐπικλύζει πᾶσαν Αἴγυπτον ἀπ' Αἰθιόπων ἄγει. μέγεθος μὲν οὖν οὐκ ἀξία παραβεβλῆσθαι πρὸς ̓Ινδοὺς ἥδε ἡ χώρα, ὅτι μηδ' ἄλλη μηδεμία, ὁπόσαι κατ' ἀνθρώπους ὀνομασταὶ ἤπειροι, εἰ δὲ καὶ πᾶσαν Αἴγυπτον Αἰθιοπίᾳ ξυμβάλοιμεν, τουτὶ δὲ ἡγώμεθα καὶ τὸν ποταμὸν πράττειν, οὔπω ξύμμετροι πρὸς τὴν ̓Ινδῶν ἄμφω, τοσαύτῃ ξυντεθείσα, ποταμοὶ δὲ ἀμφοῖν ὅμοιοι λογισαμένῳ τὰ ̓Ινδοῦ τε καὶ Νείλου: ἐπιρραίνουσί τε γὰρ τὰς ἠπείρους ἐν ὥρᾳ ἔτους, ὁπότε ἡ γῆ ἐρᾷ τούτου, ποταμῶν τε παρέχονται μόνοι τὸν κροκόδειλον καὶ τὸν ἵππον, λόγοι τε ὀργίων ἐπ' αὐτοῖς ἴσοι, πολλὰ γὰρ τῶν ̓Ινδῶν καὶ Νείλῳ ἐπιθειάζεται. τὴν δὲ ὁμοιότητα τῶν ἠπείρων πιστούσθων μὲν καὶ τὰ ἐν αὐταῖς ἀρώματα, πιστούσθων δὲ καὶ οἱ λέοντες καὶ ὁ ἐλέφας ἐν ἑκατέρᾳ ἁλισκόμενός τε καὶ δουλεύων. βόσκουσι δὲ καὶ θηρία, οἷα οὐχ ἑτέρωθι, καὶ ἀνθρώπους μέλανας, ὃ μὴ ἄλλαι ἤπειροι, Πυγμαίων τε ἐν αὐταῖς ἔθνη καὶ ὑλακτούντων ἄλλο ἄλλῃ καὶ ὧδε θαυμαστά. γρῦπες δὲ ̓Ινδῶν καὶ μύρμηκες Αἰθιόπων εἰ καὶ ἀνόμοιοι τὴν ἰδέαν εἰσίν, ἀλλ' ὅμοιά γε, ὥς φασι, βούλονται, χρυσοῦ γὰρ φύλακες ἐν ἑκατέρᾳ ᾅδονται τὸ χρυσόγεων τῶν ἠπείρων ἀσπαζόμενοι. ἀλλὰ μὴ πλείω ὑπὲρ τούτων, ὁ δὲ λόγος ἐς τὸ ἑαυτοῦ ἴτω καὶ ἐχώμεθα τοῦ ἀνδρός. 6.1. τὴν μὲν δὴ ἑσπέραν ἐκείνην μέτριά τε καὶ οὐκ ἄξια τοῦ ἀναγράψαι σπουδάσαντες ἐκοιμήθησαν οὗ ἐδείπνησαν, ἅμα δὲ τῇ ἡμέρᾳ ὁ μὲν ̓Απολλώνιος, ὥσπερ εἰώθει, θεραπεύσας τὸν ̔́Ηλιον ἐφειστήκει τινὶ γνώμῃ, προσδραμὼν δὲ αὐτῷ Νεῖλος, ὅσπερ ἦν νεώτατος τῶν Γυμνῶν “ἡμεῖς” ἔφη “παρὰ σὲ ἥκομεν.” “εἰκότως,” εἶπεν ὁ ̓Απολλώνιος “καὶ γὰρ ἐγὼ πρὸς ὑμᾶς ὁδὸν τὴν ἀπὸ θαλάττης ἐνταῦθα.” καὶ εἰπὼν ταῦτα εἵπετο τῷ Νείλῳ. προσειπὼν οὖν καὶ προσρηθείς, ξυνέτυχον δὲ ἀλλήλοις περὶ τὴν στοάν, “ποῖ,” ἔφη “ξυνεσόμεθα;” “ἐνταῦθα” ἔφη ὁ Θεσπεσίων δείξας τὸ ἄλσος. ὁ δὲ Θεσπεσίων πρεσβύτατος ἦν τῶν Γυμνῶν, καὶ ἡγεῖτο μὲν αὐτὸς πᾶσιν, οἱ δέ, ὥσπερ ̔Ελλανοδίκαι τῷ πρεσβυτάτῳ, εἵποντο κοσμίῳ ἅμα καὶ σχολαίῳ βαδίσματι. ἐπεὶ δ' ἐκάθισαν, ὡς ἔτυχε, τουτὶ γὰρ οὐκέτι ἐν κόσμῳ ἔδρων, ἐς τὸν Θεσπεσίωνα εἶδον πάντες οἷον ἑστιάτορα τοῦ λόγου, ὁ δὲ ἤρξατο ἐνθένδε: “τὴν Πυθὼ καὶ τὴν ̓Ολυμπίαν ἐπεσκέφθαι σέ φασιν, ̓Απολλώνιε, τουτὶ γὰρ ἀπήγγειλεν ἐνταῦθα καὶ Στρατοκλῆς ὁ Φάριος ἐντετυχηκέναι σοι φάσκων ἐκεῖ, καὶ τὴν μὲν Πυθὼ τοὺς ἐς αὐτὴν ἥκοντας αὐλῷ τε παραπέμπειν καὶ ᾠδαῖς καὶ ψάλσει, κωμῳδίας τε καὶ τραγῳδίας ἀξιοῦν, εἶτα τὴν ἀγωνίαν παρέχειν τὴν γυμνὴν ὀψὲ τούτων, τὴν δὲ ̓Ολυμπίαν τὰ μὲν τοιαῦτα ἐξελεῖν ὡς ἀνάρμοστα καὶ οὐ χρηστὰ ἐκεῖ, παρέχεσθαι δὲ τοῖς ἐς αὐτὴν ἰοῦσιν ἀθλητὰς γυμνούς, ̔Ηρακλέους ταῦτα ξυνθέντος: τοῦτο ἡγοῦ παρὰ τὴν ̓Ινδῶν σοφίαν τὰ ἐνταῦθα: οἱ μὲν γάρ, ὥσπερ ἐς τὴν Πυθὼ καλοῦντες, ποικίλαις δημαγωγοῦσιν ἴυγξιν, ἡμεῖς δέ, ὥσπερ ἐν ̓Ολυμπίᾳ, γυμνοί.” οὐχ ὑποστρώννυσιν ἡ γῆ οὐδὲν ἐνταῦθα, οὐδὲ γάλα ὥσπερ βάκχαις ἢ οἶνον δίδωσιν, οὐδὲ μετεώρους ἡμᾶς ὁ ἀὴρ φέρει, ἀλλ' αὐτὴν ὑπεστορεσμένοι τὴν γῆν ζῶμεν μετέχοντες αὐτῆς τὰ κατὰ φύσιν, ὡς χαίρουσα διδοίη αὐτὰ καὶ μὴ βασανίζοιτο ἄκουσα. ὅτι δ' οὐκ ἀδυνατοῦμεν σοφίζεσθαι “τὸ δεῖνα” ἔφη “δένδρον,” πτελέα δὲ ἦν, τρίτον ἀπ' ἐκείνου, ὑφ' ᾧ διελέγοντο, “πρόσειπε τὸν σοφὸν ̓Απολλώνιον.” καὶ προσεῖπε μὲν αὐτόν, ὡς ἐκελεύσθη, τὸ δένδρον, ἡ φωνὴ δὲ ἦν ἔναρθρός τε καὶ θῆλυς. ἀπεσήμαινε δὲ πρὸς τοὺς ̓Ινδοὺς ταῦτα μεταστήσειν ἡγούμενος τὸν ̓Απολλώνιον τῆς ὑπὲρ αὐτῶν δόξης, ἐπειδὴ διῄει ἐς πάντας λόγους τε ̓Ινδῶν καὶ ἔργα. προσετίθει δὲ κἀκεῖνα, ὡς ἀπόχρη τῷ σοφῷ βρώσεώς τε καθαρῷ εἶναι, ὁπόση ἔμπνους, ἱμέρου τε, ὃς φοιτᾷ δι' ὀμμάτων, φθόνου τε, ὃς διδάσκαλος ἀδίκων ἐπὶ χεῖρα καὶ γνώμην ἥκει, θαυμασιουργίας τε καὶ βιαίου τέχνης μὴ δεῖσθαι ἀλήθειαν. “σκέψαι γὰρ τὸν ̓Απόλλω” εἶπε “τὸν Δελφικόν, ὃς τὰ μέσα τῆς ̔Ελλάδος ἐπὶ προρρήσει λογίων ἔχει: ἐνταῦθα τοίνυν, ὥς που καὶ αὐτὸς γιγνώσκεις, ὁ μὲν τῆς ὀμφῆς δεόμενος ἐρωτᾷ βραχὺ ἐρώτημα, ὁ δὲ ̓Απόλλων οὐδὲν τερατευσάμενος λέγει, ὁπόσα οἶδε. καίτοι ῥᾴδιόν γε ἦν αὐτῷ σεῖσαι μὲν τὸν Παρνασὸν πάντα, τὴν Κασταλίαν δὲ οἰνοχοῆσαι μεταβαλόντι τὰς πηγάς, Κηφισῷ δὲ μὴ ξυγχωρῆσαι ποταμῷ εἶναι, ὁ δὲ οὐδὲν τούτων ἐπικομπάσας ἀναφαίνει τἀληθὲς αὐτό. ἡγώμεθα δὲ μηδὲ τὸν χρυσὸν ἢ τὰ δοκοῦντα λαμπρὰ τῶν ἀναθημάτων ἑκόντι αὐτῷ φοιτᾶν, μηδὲ τῷ νεῷ τὸν ̓Απόλλω χαίρειν, εἰ καὶ διπλάσιος ἀποφανθείη τοῦ νῦν ὄντος: ᾤκησε γάρ ποτε καὶ λιτὴν στέγην ὁ θεὸς οὗτος, καὶ καλύβη αὐτῷ ξυνεπλάσθη μικρά, ἐς ἣν ξυμβαλέσθαι λέγονται μέλιτται μὲν κηρόν, πτερὰ δὲ ὄρνιθες. εὐτέλεια γὰρ διδάσκαλος μὲν σοφίας, διδάσκαλος δὲ ἀληθείας, ἣν ἐπαινῶν σοφὸς ἀτεχνῶς δόξεις ἐκλαθόμενος τῶν παρ' ̓Ινδοῖς μύθων. τὸ γὰρ πρᾶττε ἢ μὴ πρᾶττε, ἢ οἶδα ἢ οὐκ οἶδα, ἢ τὸ δεῖνα, ἀλλὰ μὴ τὸ δεῖνα, τί δεῖται κτύπου; τί δὲ τοῦ βροντᾶν, μᾶλλον δὲ τοῦ ἐμβεβροντῆσθαι; εἶδες ἐν ζωγραφίας λόγοις καὶ τὸν τοῦ Προδίκου ̔Ηρακλέα, ὡς ἔφηβος μὲν ὁ ̔Ηρακλῆς, οὔπω δὲ ἐν αἱρέσει τοῦ βίου, κακία δ' αὐτὸν καὶ ἀρετὴ διαλαβοῦσαι παρὰ σφᾶς ἄγουσιν, ἡ μὲν χρυσῷ τε κατεσκευασμένη καὶ ὅρμοις ἐσθῆτί τε ἁλιπορφύρῳ καὶ παρειᾶς ἄνθει καὶ χαίτης ἀναπλοκαῖς καὶ γραφαῖς ὀμμάτων, ἔστι δ' αὐτῇ καὶ χρυσοῦν πέδιλον, γέγραπται γὰρ καὶ τούτῳ ἐνσοβοῦσα, ἡ δ' αὖ πεπονηκυίᾳ μὲν προσφερής, τραχὺ δὲ ὁρῶσα, τὸν δὲ αὐχμὸν πεποιημένη κόσμημα καὶ ἀνυπόδετος ἡ ἀρετὴ καὶ λιτὴ τὴν ἐσθῆτα, καὶ γυμνὴ δ' ἂν ἐφαίνετο, εἰ μὴ ἐγίγνωσκε τὸ ἐν θηλείαις εὔσχημον. ἡγοῦ δὴ καὶ σεαυτόν, ̓Απολλώνιε, μέσον τῆς ̓Ινδικῆς τε καὶ τῆς ἡμεδαπῆς σοφίας ἑστάναι, καὶ τῆς μὲν ἀκούειν λεγούσης, ὡς ὑποστορέσει σοι ἄνθη καθεύδοντι, καί, νὴ Δί', ὡς ποτιεῖ γάλακτι καὶ ὡς κηρίοις θρέψει, καὶ ὡς νέκταρ σοὶ τι παρ' αὐτῆς ἔσται καὶ πτερά, ὁπότε βούλοιο, τρίποδάς τε ἐσκυκλήσει πίνοντι καὶ χρυσοῦς θρόνους, καὶ πονήσεις οὐδέν, ἀλλ' αὐτόματά σοι βαδιεῖται πάντα, τῆς δέ γε ἑτέρας, ὡς χαμευνεῖν μὲν ἐν αὐχμῷ προσήκει, γυμνὸν δέ, ὥσπερ ἡμεῖς, μοχθοῦντα φαίνεσθαι, ὃ δὲ μὴ πονήσαντί σοι ἀφίκετο, μήτε φίλον ἡγεῖσθαι μήτε ἡδύ, μηδὲ ἀλαζόνα εἶναι μηδὲ τύφου θηρατήν, ἀπέχεσθαι δὲ καὶ ὀνειράτων ὄψεις, ὁπόσαι ἀπὸ τῆς γῆς αἴρουσιν. εἰ μὲν δὴ κατὰ τὸν ̔Ηρακλέα αἱροῖο καὶ δόξῃ ἀδαμαντίνῃ χρῷο μὴ ἀτιμάζων ἀλήθειαν, μηδὲ τὴν κατὰ φύσιν εὐτέλειαν παραιτούμενος πολλοὺς μὲν ᾑρηκέναι φήσεις λέοντας, πολλὰς δὲ ὕδρας ἐκτετμῆσθαί σοι Γηρυόνας τε καὶ Νέσσους καὶ ὁπόσοι ἐκείνου ἆθλοι, εἰ δὲ τὸ τῶν ἀγειρόντων ἀσπάσῃ, κολακεύσεις ὀφθαλμούς τε καὶ ὦτα καὶ οὔτε σοφώτερος ἑτέρου δόξεις γενήσῃ τε ἆθλος ἀνδρὸς Αἰγυπτίου Γυμνοῦ.” | 1.1. The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs and the knife laid upon the sacrificial basket. For they say that he had of a certainty social intercourse with the gods, and learnt from them the conditions under which they take pleasure in men or are disgusted, and on this intercourse he based his account of nature. For he said that, whereas other men only make conjectures about divinity and make guesses that contradict one another concerning it, — in his own case he said that Apollo had come to him acknowledging that he was the god in person; and that Athena and the Muses and other gods, whose forms and names men did not yet know, had also consorted with him though without making such acknowledgment. And the followers of Pythagoras accepted as law any decisions communicated by him, and honored him as an emissary from Zeus, but imposed, out of respect for their divine character, a ritual silence on themselves. For many were the divine and ineffable secrets which they had heard, but which it was difficult for any to keep who had not previously learnt that silence also is a mode of speech.Moreover they declare that Empedocles of Acragas had trodden this way of wisdom when he wrote the lineRejoice ye, for I am unto you an immortal God, and no more mortal.And this also:For erewhile, I already became both girl and boy.And the story that he made at Olympia a bull of pastry and sacrificed it to the god also shows that he approved of the sentiments of Pythagoras. And there is much else that they tell of those sages who observe the rule of Pythagoras; but I must not now enter upon such points, but hurry on to the work which I have set myself to complete. 1.14. ON one occasion, Euxenus asked Apollonius why so noble a thinker as he and one who was master of a diction so fine and nervous did not write a book. He replied: I have not yet kept silence. And forthwith he began to hold his tongue from a sense of duty, and kept absolute silence, though his eyes and his mind were taking note of very many things, and though most things were being stored in his memory. Indeed, when he reached the age of a hundred, he still surpassed Simonides in point of memory, and he used to chant a hymn addressed to memory, in which it is said that everything is worn and withered away by time, whereas time itself never ages, but remains immortal because of memory. Nevertheless his company was not without charm during the period of his silence; for he would maintain a conversation by the expression of his eyes, by gestures of his hands and nodding his head; nor did he strike men as gloomy or morse; for he retained his fondness for company and cheerfulness. This part of his life he says was the most uphill work he knew, since he practiced silence for five whole years; for he says he often had things to say and could not do so, and he was often obliged not to hear things the hearing of which would have enraged him, and often when he was moved and inclined to break out in a rebuke to others, he said to himself: Bear up then, my heart and tongue; and when reasoning offended him he had to give up for the time the refuting of it. 1.15. THESE years of silence he spent partly in Pamphylia and partly in Cilicia; and though his paths lay through such effeminate races as these, he never spoke nor was even induced to murmur. Whenever, however, he came on a city engaged in civil conflict (and many were divided into fractions over spectacles of a low kind), he would advance and show himself, and by indicating part of his intended rebuke by manual gesture or by look on his face, he would put an end to all the disorder, and people hushed their voices, as if they were engaged in the mysteries. Well, it is not so very difficult to restrain those who have started a quarrel about dances and horses, for those who are rioting about such matters, if they turn their eyes to a real man, blush and check themselves and easily recover their senses; but a city hard pressed by famine is not so tractable, nor so easily brought to a better mood by persuasive words and its passion quelled. But in the case of Apollonius, mere silence on his part was enough for those so affected. Anyhow, when he came to Aspendus in Pamphylia (and this city is built on the river Eurymedon, lesser only than two others about there), he found vetches on sale in the market, and the citizens were feeding upon this and on anything else they could get; for the rich men had shut up all the grain and were holding it up for export from the country. Consequently an excited crowd of all ages had set upon the governor, and were lighting a fire to burn him alive, although he was clinging to the statues of the Emperor, which were more dreaded at that time and more inviolable than the Zeus in Olympia; for they were statues of Tiberius, in whose reign a master is said to have been held guilty of impiety, merely because he struck his own slave when he had on his person a silver drachma coined with the image of Tiberius. Apollonius then went up to the governor and with a sign of his hand asked him what was the matter; and he answered that he had done no wrong, but was indeed being wronged quite as much as the populace; but, he said, if he could not get a hearing, he would perish along with the populace. Apollonius then turned to the bystanders, and beckoned to them that they must listen; and they not only held their tongues from wonderment at him, but they laid the brands they had kindled on the altars which were there. The governor then plucked up courage and said: This man and that man, and he named several, are to blame for the famine which has arisen; for they have taken away the grain and are keeping it, one in one part of the country and another in another. The inhabitants of Aspendus thereupon passed the word to one another to make for these men's estates, but Apollonius signed with his head, that they should do no such thing, but rather summon those who were to blame and obtain the grain from them with their consent. And when, after a little time the guilty parties arrived, he very nearly broke out in speech against them, so much was he affected by the tears of the crowd; for the children and women had all flocked together, and the old men were groaning and moaning as if they were on the point of dying by hunger. However, he respected his vow of silence and wrote on a writing board his indictment of the offenders and handed it to the governor to read out aloud; and his indictment ran as follows: Apollonius to the grain dealers of Aspendus. The earth is mother of us all, for she is just; but you, because you are unjust have pretended that she is your mother alone; and if you do not stop, I will not permit you to remain upon her. They were so terrified by these words, that they filled the market-place with grain and the city revived. 1.16. After the term of his silence was over he also visited the great Antioch, and passed into the sanctuary of Apollo Daphnaios, to which the Assyrians attach the legend of Arcadia. For they say that Daphne, the daughter of Ladon, there underwent her metamorphosis, and they have a river flowing there, the Ladon, and a laurel tree is worshipped by them which they say is the one substituted for the maiden; and cypress trees of enormous height surround the sanctuary, and the ground sends up springs both ample and placid, in which they say Apollo purifies himself by ablution. And there it is that the earth sends up a shoot of cypress, they say in honor of Cyparissus, an Assyrian youth; and the beauty of the shrub lends credence to the story of his metamorphosis. Well, perhaps I may seem to have fallen into a somewhat juvenile vein to approach my story by such legendary particulars as these, but my interest is not really mythology. What then is the purport of my narrative? Apollonius, when he beheld a sanctuary so charming and yet the home of no serious studies, but only of men half-barbarous and uncultivated, remarked: O Apollo, change these voiceless ones into trees, so that at least as cypresses they may become vocal. And when he saw the Ladon, he said: It is not your daughter alone that underwent a change, but you too, so far as one can see, have become a barbarian after being a Hellene and an Arcadian. And when he was minded to converse, he avoided the frequented regions and the disorderly, and said, that it was not people he wanted but real men; and he resorted to the more solemn places, and lived in such sanctuaries as were not shut up. At sunrise, indeed, he performed certain rites by himself, rites which he only communicated to those who had disciplined themselves by a four years' spell of silence; but during the rest of the day, in case the city was a Greek one, and the sacred rituals familiar to a Greek, he would call the priests together and talk wisely about the gods, and would correct them, supposing they had departed from the traditional forms. If, however, the rites were barbarous and peculiar, then he would find out who had founded them and on what occasion they were established, and having learnt the sort of cult it was, he would make suggestions, in case he could think of any improvement upon them, and then he would go in quest of his followers and bid them ask any questions they liked. For he said that it was the duty of philosophers of his school to hold converse at the earliest dawn with the gods, but as the day advanced, about the gods, and during the rest of the day to discuss human affairs in friendly intercourse. And having answered all the questions which his companions addressed to him, and when he had enough of their society, he would rise and give himself up for the rest to haranguing the general public, not however before midday, but as far as possible just when the day stood still. And when he thought he had enough of such discussion, he would be anointed and rubbed, and then fling himself into cold water, for he called hot baths the old age of men. At any rate when the people of Antioch were shut out of them because of the enormities committed there, he said: The emperor, for your sins, has granted you a new lease of life. And when the Ephesians wanted to stone their governor because he did not fire up the baths, he said to them: You are blaming your governor because you get such a sorry bath; but I blame you because you take a bath at all. 1.33. SINCE the king said that he was more pleased and delighted with his arrival than if he had added to his own possessions the wealth of Persia and India, and added that Apollonius must be his guest and share with him the royal roof, Apollonius remarked: Supposing, O king, that you came to my country of Tyana and I invited you to live where I live, would you care to do so? Why no, answered the king, unless I had a house to live in that was big enough to accommodate not only my escort and bodyguard, but myself as well, in a handsome manner. Then, said the other, I may use the same argument to you; for if I am housed above my rank, I shall be ill at ease, for superfluity distresses wise men more than deficiency distresses you. Let me therefore be entertained by some private person who has the same means as myself, and I will visit with you as often as you like. The king conceded this point, lest he should be betrayed into doing anything that might annoy him, and Apollonius took up his quarters with a gentleman of Babylon of good character and besides high-minded. But before he had finished dinner one of the eunuchs presented himself and addressed him thus: The king, he said, bestows upon you ten presents, and leaves you free to name them; but he is anxious that you should not ask for small trifles, for he wishes to exhibit to you and to us his generosity. Apollonius commended the message, and asked: Then when am I to ask for them? And the messenger replied: To-morrow, and at once went off to all the king's friends and kinsmen and bade them be present when the sage should prefer his demand and receive the honor. But Damis says that he expected him to ask for nothing, because he had studied his character and knew that he offered to the gods the following prayer: O ye gods, grant unto me to have little and to want nothing. However, as he saw him much preoccupied and, as it were, brooding, he determined that he was going to ask and anxiously turning over in his mind, what he should ask. But at eventide: Damis, said Apollonius, I am thinking over with myself the question of why the barbarians have regarded eunuchs as men sufficiently chaste to be allowed the free entry of the women's apartments. But, answered the other, O Apollonius, a child could tell you. For inasmuch as the operation has deprived them of the faculty, they are freely admitted into those apartments, no matter how far their wishes may go. But do you suppose the operation has removed their desires or the further aptitude? Both, replied Damis, for if you extinguish in a man the unruly member that lashes the body to madness, the fit of passion will come on him no more. After a brief pause, Apollonius said: To-morrow, Damis, you shall learn that even eunuchs are liable to fall in love, and that the desire which is contracted through the eyes is not extinguished in them, but abides alive and ready to burst into a flame; for that will occur which will refute your opinion. And even if there were really any human art of such tyrannical force that it could expel such feelings from the heart, I do not see how we could ever attribute to them any chastity of character, seeing that they would have no choice, having been by sheer force and artificially deprived of the faculty of falling in love. For chastity consists in not yielding to passion when the longing and impulse is felt, and in the abstinence which rises superior to this form of madness. Accordingly Damis answered and said: Here is a thing that we will examine another time, O Apollonius; but we had better consider now that answer you can make to-morrow to the king's magnificent offer. For you will perhaps ask for nothing at all, but you should be careful and be on your guard lest you should seem to decline any gift the king may offer, as they say, out of mere empty pride, for you see the land that you are in and that we are wholly in his power. And you must be on your guard against the accusation of treating him with contempt, and understand, that although we have sufficient means to carry us to India, yet what we have will not be sufficient to bring us back thence, and we have no other supply to fall back upon. 6.1. Ethiopia covers the western wing of the entire earth under the sun, just as India does the eastern wing; and at Meroe it adjoins Egypt, and, after skirting a part of Libya Incognita, it ends at the sea which the poets call by the name of the Ocean, that being the name they applied to the mass of water which surrounds the earth. This country supplies Egypt with the river Nile, which takes its rise at the cataracts (Catadupi), and brings down from Ethiopia all Egypt, the soil of which in flood-time it inundates. Now in size this country is not worthy of comparison with India, not for that matter is any of the continents that are famous among men; and even if you put together all Egypt with Ethiopia, and we may regard the river as so combining the two, we should not compare the two together with India, so vast is the standard of comparison. However their respective rivers, theIndus and the Nile, resemble one another, if we consider their creatures. For they both spread their moisture over the land in the summer season, when the earth most wants it, and unlike all other rivers they produced the crocodile and the river-horse; and the religious rites celebrated over them correspond with one another, for many of the religious invocations of the Indians are repeated in the case of the Nile. We have a proof of the similarity of the two countries in the spices which are found in them, also in the fact that the lion and the elephant are captured and confined in both the one and the other. They are also the haunts of animals not found elsewhere, and of black men — a feature not found in other continents — and we meet in them with races of pigmies and of people who bark in various ways instead of talking, and other wonders of the kind. And the griffins of the Indians and the ants of the Ethiopians, though they are dissimilar in form, yet, from what we hear, play similar parts; for in each country they are the guardians of gold, and devoted to the gold reefs of the two countries. But we will not pursue these subjects; for we must resume the course of our history and follow in the sage's footsteps. 6.20. Thereupon Thespesion as if anxious to drop the subject, put some questions to Apollonius, about the scourging in Sparta, and asked if the Lacedaemonians were smitten with rods in public. Yes, answered the other, as hard, O Thespesion, as men can smite them; and it is especially men of noble birth among them that are so treated. Then what do they do to menials, he asked, when they do wrong? They do not kill them nowadays, said Apollonius, as Lycurgus formerly allowed, but the same whip is used to them too. And what judgment does Hellas pass upon the matter? They flock, he answered, to see the spectacle with pleasure and utmost enthusiasm, as if to the festival of Hyacinthus, or to that of the naked boys. Then these excellent Hellenes are not ashamed, either to behold those publicly whipped who erewhile governed them or to reflect that they were governed by men who are whipped by men who are whipped before the eyes of all? And how is it that you did not reform this abuse? For they say that you interested yourself in the affairs of the Lacedaemonians, as of other people. So far as anything could be reformed, I gave them my advice, and they readily adopted it; for they are the freest of the Hellenes; but at the same time they will only listen to one who gives them good advice. Now the custom of scourging is a ceremony in honor of the Scythian Artemis, so they say, and was prescribed by oracles, and to oppose the regulations of the gods is in my opinion utter madness. 'Tis a poor wisdom, Apollonius, he replied, which you attribute to the gods of the Hellenes, if they countece scourging as a part of the discipline of freedom. It's not the scourging, he said, but the sprinkling of the altar with human blood that is important, for the Scythians too held the altar to be worthy thereof; but the Lacedaemonians modified the ceremony of sacrifice because of its implacable cruelty, and turned it into a contest of endurance, undergone without any loss of life, and yet securing to the goddess as first fruits an offering of their own blood. Why then, said the other, do they not sacrifice strangers right out to Artemis, as the Scythians formerly considered right to do? Because, he answered, it is not congenial to any of the Greeks to adopt in full rigor the manners and customs of barbarians. And yet, said the other, it seems to me that it would be more humane to sacrifice one or two of them than to enforce as they do a policy of exclusion against all foreigners.Let us not assail, said the other, O Thespesion, the law-giver Lycurgus; but we must understand him, and then we shall see that his prohibition to strangers to settle in Sparta and live there was not inspired on his part by mere boorish exclusiveness, but by a desire to keep the institutions of Sparta in their original purity by preventing outsiders from mingling in her life. Well, said the other, I should allow the men of Sparta to be what they claim to be, if they had ever lived with strangers, and yet had faithfully adhered to their home principles; for it was not by keeping true to themselves in the absence of strangers, but by doing so in spite of their presence, that they needed to show their superiority. But they, although they enforced his policy of excluding strangers, corrupted their institutions, and were found doing exactly the same as did those of the Greeks whom they most detested. Anyhow, their subsequent naval program and policy of imposing tribute was modelled entirely upon that of Athens, and they themselves ended by committing acts which they had themselves regarded as a just casus belli against the Athenians, whom they had no sooner beaten in the field than they humbly adopted, as if they were the beaten party, their pet institution. And the very fact that the goddess was introduced from Taurus and Scythia was the action of men who embraced alien customs. But if an oracle prescribed this, what want was there of the scourge? What need to feign an endurance fit for slaves? Had they wanted to prove the disdain that Lacedaemonians felt for death, they had I think done better to sacrifice a youth of Sparta with his own consent upon the altar. For this would have been a real proof of the superior courage of the Spartans, and would have disinclined Hellas from ranging herself in the opposite camp to them. But you will say that they had to save their young men for the battlefield; well, in that case the law which prevails among the Scythians, and sentences all men of sixty years of age to death, would have been more suitably introduced and followed among the Lacedaemonians then among the Scythians, supposing that they embrace death in its grim reality and not as a mere parade. These remarks of mine are directed not so much against the Lacedaemonians, as against yourself, O Apollonius. For if ancient institutions, whose hoary age defies our understanding of their origins, are to be examined in an unsympathetic spirit, and the reason why they are pleasing to heaven subjected to cold criticism, such a line of speculation will produce a crop of odd conclusions; for we could attack the mystery rite of Eleusis in the same way and ask, why it is this and not that; and the same with the rites of the Samothracians, for in their ritual they avoid one thing and insist on another; and the same with the Dionysiac ceremonies and the phallic symbol, and the figure erected in Cyllene, and before we know where we are we shall be picking holes in everything. Let us choose, therefore, any other topic you like, but respect the sentiment of Pythagoras, which is also our own; for it is better, if we can't hold our tongues about everything, at any rate to preserve silence about such matters as these. Apollonius replied and said, If, O Thespesion, you had wished to discuss the topic seriously, you would have found that the Lacedaemonians have many excellent arguments to advance in favor of their institutions, proving that they are sound and superior to those of other Hellenes; but since you are so averse to continue the discussion, and even regard it as impious to talk about such things, let us proceed to another subject, of great importance, as I am convinced, for it is about justice that I shall now put a question. |
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| 193. Pliny The Younger, Letters, 2.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 142 |
| 194. Gellius, Attic Nights, a b c d\n0 '1.15.3 '1.15.3 '1 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 151 |
| 195. Lucian, The Dead Come To Life Or The Fisherman, '37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 154 |
196. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •wise man, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 161 | 10. Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This man's jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed 'a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin'. Plotinus had felt the operation and declared that at that moment Olympius' 'limbs were convulsed and his body shrivelling like a money-bag pulled tight'. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus' presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: 'You are singularly graced; the guiding-spirit within you is not of the lower degree but a God.' It was not possible, however, to interrogate or even to contemplate this God any further, for the priest's assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: 'It is for those Beings to come to me, not for me to go to them.' What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him. |
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| 197. Porphyry, On The Cave of The Nymphs, 11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
198. Porphyry, On Abstinence, 4.20, 2.52, 2.45.4, 1.52, 1.41, 1.32, 2.19.4 p. 87, 2.49.3 p. 114 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 | 4.20. For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement.As when some woman with a lively redStains the pure iv'ry ---says Homer. And again painters call the mixtures of colours, [134] corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream.When from a limpid and perennial fount It defluous runs ---as Hesiod says. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, [135] to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. Hence, it is much [136] to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? |
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199. Babylonian Talmud, Yevamot, 65b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 151 65b. הוא אמר אפלת בגו עשר והיא אמרה לא אפלית א"ר אמי אף בזו היא נאמנת דאם איתא דהפילה נפשה בעקרתה לא מחזקה,הפילה וחזרה והפילה וחזרה והפילה הוחזקה לנפלים הוא אמר אפילה תרי והיא אמרה תלת אמר רבי יצחק בן אלעזר עובדא הוה בי מדרשא ואמרו היא מהימנא דאם איתא דלא אפלה נפשה בניפלי לא מחזקה:,| 65b. The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If he said: You miscarried within the ten years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, and she said: I did not miscarry, Rabbi Ami said: Even in this case she is believed, because if it is so that she miscarried she would not establish herself as barren through denying his claim.,If she miscarried, and then miscarried again, and miscarried again, she has been established to be a woman who is prone to miscarriages, and her husband must divorce her so that he can have children with another woman. If he said she miscarried twice, and she said it occurred three times, Rabbi Yitzḥak ben Elazar said: There was an incident of this kind that was adjudicated in the study hall and they said that she is believed, because if it is so that she had not miscarried a third time she would not establish herself as one who is prone to miscarriages.,A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥa ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).,From where are these matters derived, that a woman is not obligated in the mitzva to be fruitful and multiply? Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: “Be fruitful and multiply, and fill the land and conquer it” (Genesis 1:28). It is the manner of a man to conquer and it is not the manner of a woman to conquer. Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.,The Gemara raises a difficulty. On the contrary, the plural term: “And conquer it [vekhivshuha],” indicates that the two of them are included. Rav Naḥman bar Yitzḥak said: It is written in the Torah without the letter vav, so that it can be read: And conquer it [vekhivsha], in the singular. Rav Yosef said: The proof is from here: “And God said to him: I am God Almighty, be fruitful and multiply [perei urvei]” (Genesis 35:11), which is in singular, and it does not state: Be fruitful and multiply [peru urvu] in the plural.,The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” (Proverbs 9:8).,And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.,Rabbi Natan says: It is a mitzva to depart from the truth in order to preserve peace, as it is stated: “And Samuel said: How can I go, and Saul will hear and kill me” (I Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.,It was taught in the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed from the truth for it. As, initially it is written that Sarah said of Abraham: “And my lord is old” (Genesis 18:12), and in the end it is written that God told Abraham that Sarah said: “And I am old” (Genesis 18:13). God adjusted Sarah’s words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.,§ It is taught in the mishna that Rabbi Yoḥa ben Beroka says that women are also included in the mitzva to be fruitful and multiply. It was stated that two amora’im, Rabbi Yoḥa and Rabbi Yehoshua ben Levi, disagreed concerning this matter. One said that the halakha is in accordance with the opinion of Rabbi Yoḥa ben Beroka, and one said that the halakha is not in accordance with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara comments: Conclude that it was Rabbi Yoḥa who said that the halakha is not in accordance with the opinion of Rabbi Yoḥa ben Beroka, as Rabbi Abbahu sat and said in the name of Rabbi Yoḥa that the halakha is in accordance with the opinion of Rabbi Yoḥa ben Beroka, and Rabbi Ami and Rabbi Asi, who were sitting across from him, turned their faces as an indication that they disagreed with this report of Rabbi Yoḥa’s opinion, but did not want to explicitly contradict Rabbi Abbahu’s statement out of respect for him.,And some say a different version of the incident, that it was Rabbi Ḥiyya bar Abba who said this statement, and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said that Rabbi Abbahu said it, it makes sense that due to the honor of Caesar’s court, where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi did not say anything to him and merely hinted at their disagreement. However, according to the one who said that Rabbi Ḥiyya bar Abba said it, let them say to him explicitly: Rabbi Yoḥa did not say this. In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yoḥa disagreed with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara asks: What conclusion was reached about this issue? The Gemara suggests: Come and hear, as Rabbi Aḥa bar Ḥanina said that Rabbi Abbahu said that Rabbi Asi said: There was an incident that came before Rabbi Yoḥa in the synagogue of Caesarea involving a woman who wanted a divorce from her husband after ten years of childless marriage, and he said that the husband must divorce her and give her the payment for her marriage contract. If it enters your mind to say that she is not commanded to be fruitful and multiply, what is payment for a marriage contract doing here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?,The Gemara responds: Perhaps that was in a case when she came to demand a divorce due to another claim, i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.,This is like the case of a certain woman who came before Rabbi Ami and requested a divorce due to her husband’s inability to father children. She said to him: Give me the payment for my marriage contract. He said to her: Go away, as you are not commanded to be fruitful and multiply and have no right to demand a divorce. She said to him: In her old age, what will be with this woman, i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami said: In a situation such as this, we certainly force the husband to divorce and her and pay her marriage contract.,The Gemara relates a similar incident: A certain woman came before Rav Naḥman and requested a divorce due to her husband’s inability to father children. He said to her: You are not commanded to be fruitful and multiply. She said to him: Does this woman not require a staff for her hand and a hoe for her burial? In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Naḥman said: In a case such as this, we certainly force the husband to divorce her.,The Gemara relates that Rabbi Ḥiyya’s sons, Yehuda and Ḥizkiyya, were twins, but one of them was fully developed after nine months of pregcy and one was fully developed at the beginning of the seventh month, and they were born two months apart. Yehudit, the wife of Rabbi Ḥiyya, had acute birthing pain from these unusual deliveries. She changed her clothes to prevent Rabbi Ḥiyya from recognizing her and came before Rabbi Ḥiyya to ask him a halakhic question. She said: Is a woman commanded to be fruitful and multiply? He said to her: No. She went and drank an infertility potion.,Eventually the matter was revealed, and Rabbi Ḥiyya found out about what Yehudit had done. He said to her: If only you had given birth to one more belly for me, i.e., another set of twins. As the Master said: Yehuda and Ḥizkiyya were twin brothers and became prominent Torah scholars, and Pazi and Tavi, Rabbi Ḥiyya’s daughters, | |
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| 200. Porphyry, Letter To Marcella, 28, 33, 35, 20-1, 18 p. 116, 7-8, 16 p. 115, 14 p. 114, 3-12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 201. Iamblicus, De Anima, 11-16, i382 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 202. Iamblichus, Life of Pythagoras, 72 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •wise / wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 256 |
| 203. Origen, Against Celsus, a b c d\n0 '7.42 '7.42 '7 42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 856 |
| 204. Plotinus, Enneads, 1.1, 1.1.3, 1.4.4, 1.4.14, 1.4.16, 1.6, 1.8.2, 2.9.18, 3.6.6, 3.7.5, 3.8.11, 4.3-4.4, 4.3.21, 4.3.26, 4.4.6, 4.7.1, 5.6.4, 6.7.23, 6.8.6, 6.9.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Conybeare, The Irrational Augustine (2006) 114, 115; Schibli, Hierocles of Alexandria (2002) 183, 246 |
205. Diogenes Laertius, Lives of The Philosophers, 7.116, 7.125, 7.117, 7.118, 7.122, 7.127, 7.121, 7.119, 7.123, 7.12, 7.162, 7.163, 7.183, 4.32, 7.171, 10.120, 7.15, 10.121, 7.189, 9.61, 7.83, 7.101, 7.102, 7.103, 29, '6.43, '7.100, '7.121, '6.51, '6.72, '6.37, 10.131, 10.132, '6.71, 6.21, 6.22, '4.16, 6.11, 7.113(SVF 3.396), 7.129(SVF 3.716), 7.130(SVF 3.757), 5.31, 10.7, 10.119, 2.91, 10.118, Kyriai Doxai), 10.149 (Epicurus, 7.46, 7.47, 7.48, 8.10, 6.104 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 23 | 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. |
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| 206. Iamblichus, Concerning The Mysteries, 10-11 p. 52, i8.25, 4.2.184, 4.2.183 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 207. Augustine, On Genesis Against The Manichaeans, 11.5.7-11.11.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 202 |
| 208. Augustine, De Beata Vita, 4.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Conybeare, The Irrational Augustine (2006) 40 |
| 209. Augustine, Contra Academicos, 3.13.29, 3.14.31, 3.20.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sapiens (wise man) Found in books: Conybeare, The Irrational Augustine (2006) 35, 36 |
210. Augustine, Confessions, 3.7, 7.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 187, 204 | 3.7. 12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, Whence is evil? - and, Is God limited by a bodily shape, and has He hairs and nails?- and, Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures? 1 Kings 18:40 At which things I, in my ignorance, was much disturbed, and, retreating from the truth, I appeared to myself to be going towards it; because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than bodies, and of my mind no further than a phantasm? And I knew not God to be a Spirit, John 4:24 not one who has parts extended in length and breadth, nor whose being was bulk; for every bulk is less in a part than in the whole, and, if it be infinite, it must be less in such part as is limited by a certain space than in its infinity; and cannot be wholly everywhere, as Spirit, as God is. And what that should be in us, by which we were like God, and might rightly in Scripture be said to be after the image of God, I was entirely ignorant. 13. Nor had I knowledge of that true inner righteousness, which does not judge according to custom, but out of the most perfect law of God Almighty, by which the manners of places and times were adapted to those places and times - being itself the while the same always and everywhere, not one thing in one place, and another in another; according to which Abraham, and Isaac, and Jacob, and Moses, and David, and all those commended by the mouth of God were righteous, Hebrews 11:8-40 but were judged unrighteous by foolish men, judging out of man's judgment, 1 Corinthians 4:3 and gauging by the petty standard of their own manners the manners of the whole human race. Like as if in an armoury, one knowing not what were adapted to the several members should put greaves on his head, or boot himself with a helmet, and then complain because they would not fit. Or as if, on some day when in the afternoon business was forbidden, one were to fume at not being allowed to sell as it was lawful to him in the forenoon. Or when in some house he sees a servant take something in his hand which the butler is not permitted to touch, or something done behind a stable which would be prohibited in the dining-room, and should be indigt that in one house, and one family, the same thing is not distributed everywhere to all. Such are they who cannot endure to hear something to have been lawful for righteous men in former times which is not so now; or that God, for certain temporal reasons, commanded them one thing, and these another, but both obeying the same righteousness; though they see, in one man, one day, and one house, different things to be fit for different members, and a thing which was formerly lawful after a time unlawful - that permitted or commanded in one corner, which done in another is justly prohibited and punished. Is justice, then, various and changeable? Nay, but the times over which she presides are not all alike, because they are times. But men, whose days upon the earth are few, Job 14:1 because by their own perception they cannot harmonize the causes of former ages and other nations, of which they had no experience, with these of which they have experience, though in one and the same body, day, or family, they can readily see what is suitable for each member, season, part, and person - to the one they take exception, to the other they submit. 14. These things I then knew not, nor observed. They met my eyes on every side, and I saw them not. I composed poems, in which it was not permitted me to place every foot everywhere, but in one metre one way, and in another, nor even in any one verse the same foot in all places. Yet the art itself by which I composed had not different principles for these different cases, but comprised all in one. Still I saw not how that righteousness, which good and holy men submitted to, far more excellently and sublimely comprehended in one all those things which God commanded, and in no part varied, though in varying times it did not prescribe all things at once, but distributed and enjoined what was proper for each. And I, being blind, blamed those pious fathers, not only for making use of present things as God commanded and inspired them to do, but also for foreshowing things to come as God was revealing them. 7.14. 20. There is no wholeness in them whom anything of Your creation displeased no more than there was in me, when many things which You made displeased me. And, because my soul dared not be displeased at my God, it would not allow anything to be Yours which displeased it. Hence it had gone into the opinion of two substances, and resisted not, but talked foolishly. And, returning thence, it had made to itself a god, through infinite measures of all space; and imagined it to be You, and placed it in its heart, and again had become the temple of its own idol, which was to You an abomination. But after You had fomented the head of me unconscious of it, and closed my eyes lest they should behold vanity, I ceased from myself a little, and my madness was lulled to sleep; and I awoke in You, and saw You to be infinite, though in another way; and this sight was not derived from the flesh. |
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| 211. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 200 |
| 212. Augustine, Reply To Faustus, 15.7, 22.18, 30.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 73, 154 |
213. Augustine, De Nuptiis Et Concupiscentia, 2.17, 2.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 142, 194 | 2.26. But as he was speaking of Abraham and Sarah, he goes on to say: If, indeed, you were to affirm that the natural use was strong in them, and there was no offspring, my answer will be: Whom the Creator promised, the Creator also gave; the child which is born is not the work of cohabitation, but of God. He, indeed, who made the first man of the dust, fashions all men out of seed. As, therefore, the dust of the earth, which was taken as the material, was not the author of man; so likewise that power of sexual pleasure which forms and commingles the seminal elements does not complete the entire process of man's making, but rather presents to God, out of the treasures of nature, material with which He vouchsafes to make the human being. Now the whole of this statement of his, except where he says, that the seminal elements are formed and commingled by sexual pleasure, would be correctly expressed by him were he only earnest in making it to defend the catholic sense. To us, however, who are fully aware what he strives to make out of it, he speaks indeed correctly in a perverse manner. The exceptional statement to the general truth, which I do not deny belongs to this passage, is untrue for this reason, because the pleasure in question of carnal concupiscence does not form the seminal elements. These are already in the body, and are formed by the same true God who created the body itself. They do not receive their existence from the libidinous pleasure, but are excited and emitted in company with it. Whether, indeed, such pleasure accompanies the commingling of the seminal elements of the two sexes in the womb, is a question which perhaps women may be able to determine from their inmost feelings; but it is improper for us to push an idle curiosity so far. That concupiscence, however, which we have to be ashamed of, and the shame of which has given to our secret members their shameful designation, pudenda, had no existence in the body during its life in paradise before the entrance of sin; but it began to exist in the body of this death after sin, the rebellion of the members retaliating man's own disobedience. Without this concupiscence it was quite possible to effect the function of the wedded pair in the procreation of children: just as many a laborious work is accomplished by the compliant operation of our other limbs, without any lascivious heat; for they are simply moved by the direction of the will, not excited by the ardour of concupiscence. |
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| 214. Augustine, De Libero Arbitrio, 1.18, 1.21-1.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wise man (sapiens) Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 201, 202 |
| 215. Augustine, De Spiritu Et Littera, 22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 200 |
| 216. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 33.11-34.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 217. Julian (Emperor), Against The Galileans, 64 (4th cent. CE - 4th cent. CE) Tagged with subjects: •wise / wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326 |
| 218. Ambrose, Death As A Good, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 219. Cassian, Institutiones, 2.78-2.80 (4th cent. CE - 5th cent. CE) Tagged with subjects: •freedom, of wise man •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301 |
| 220. Augustine, De Ordine Libri Duo, 1.10.29-1.10.30, 2.2.6-2.2.7, 2.17.46, 2.20.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sapiens (wise man) •wise man (sapiens) Found in books: Conybeare, The Irrational Augustine (2006) 35, 40, 114, 115, 118; Nisula, Augustine and the Functions of Concupiscence (2012) 202 |
| 221. Nemesius, On The Nature of Man, 13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •wise / wise man Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 326 |
| 222. Sallustius, On The Gods, 15.3 p. 20, 15.2 p. 20, 15.1-2 p. 20, 14.2 p. 19 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 183 |
| 223. Ausonius, Letters, '22, ad Nep. (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 224. Ausonius, Letters, '22, ad Nep. (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 225. Augustine, Retractiones, 1.1.2, 51.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 154, 158 |
226. Augustine, The City of God, 8.10, 8.14-8.18, 8.23, 9.1, 9.3-9.5, 9.17, 10.1, 10.14, 11.1, 14.1-14.28, 15.1, 15.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man •wise man (sapiens) Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 237, 240; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 41, 42, 54, 64, 66, 67, 70, 71, 72, 73, 80, 97, 142, 154, 155, 158, 184, 185, 187, 194, 200, 202, 203, 204 | 8.10. For although a Christian man instructed only in ecclesiastical literature may perhaps be ignorant of the very name of Platonists, and may not even know that there have existed two schools of philosophers speaking the Greek tongue, to wit, the Ionic and Italic, he is nevertheless not so deaf with respect to human affairs, as not to know that philosophers profess the study, and even the possession, of wisdom. He is on his guard, however, with respect to those who philosophize according to the elements of this world, not according to God, by whom the world itself was made; for he is warned by the precept of the apostle, and faithfully hears what has been said, Beware that no one deceive you through philosophy and vain deceit, according to the elements of the world. Colossians 2:8 Then, that he may not suppose that all philosophers are such as do this, he hears the same apostle say concerning certain of them, Because that which is known of God is manifest among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by the things which are made, also His eternal power and Godhead. Romans 1:19-20 And, when speaking to the Athenians, after having spoken a mighty thing concerning God, which few are able to understand, In Him we live, and move, and have our being, Acts 17:28 he goes on to say, As certain also of your own have said. He knows well, too, to be on his guard against even these philosophers in their errors. For where it has been said by him, that God has manifested to them by those things which are made His invisible things, that they might be seen by the understanding, there it has also been said that they did not rightly worship God Himself, because they paid divine honors, which are due to Him alone, to other things also to which they ought not to have paid them -because, knowing God, they glorified Him not as God: neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and fourfooted beasts, and creeping things; Romans 1:21-23 - where the apostle would have us understand him as meaning the Romans, and Greeks, and Egyptians, who gloried in the name of wisdom; but concerning this we will dispute with them afterwards. With respect, however, to that wherein they agree with us we prefer them to all others namely, concerning the one God, the author of this universe, who is not only above every body, being incorporeal, but also above all souls, being incorruptible - our principle, our light, our good. And though the Christian man, being ignorant of their writings, does not use in disputation words which he has not learned - not calling that part of philosophy natural (which is the Latin term), or physical (which is the Greek one), which treats of the investigation of nature; or that part rational, or logical, which deals with the question how truth may be discovered; or that part moral, or ethical, which concerns morals, and shows how good is to be sought, and evil to be shunned - he is not, therefore, ignorant that it is from the one true and supremely good God that we have that nature in which we are made in the image of God, and that doctrine by which we know Him and ourselves, and that grace through which, by cleaving to Him, we are blessed. This, therefore, is the cause why we prefer these to all the others, because, while other philosophers have worn out their minds and powers in seeking the causes of things, and endeavoring to discover the right mode of learning and of living, these, by knowing God, have found where resides the cause by which the universe has been constituted, and the light by which truth is to be discovered, and the fountain at which felicity is to be drunk. All philosophers, then, who have had these thoughts concerning God, whether Platonists or others, agree with us. But we have thought it better to plead our cause with the Platonists, because their writings are better known. For the Greeks, whose tongue holds the highest place among the languages of the Gentiles, are loud in their praises of these writings; and the Latins, taken with their excellence, or their renown, have studied them more heartily than other writings, and, by translating them into our tongue, have given them greater celebrity and notoriety. 8.14. There is, say they, a threefold division of all animals endowed with a rational soul, namely, into gods, men, and demons. The gods occupy the loftiest region, men the lowest, the demons the middle region. For the abode of the gods is heaven, that of men the earth, that of the demons the air. As the dignity of their regions is diverse, so also is that of their natures; therefore the gods are better than men and demons. Men have been placed below the gods and demons, both in respect of the order of the regions they inhabit, and the difference of their merits. The demons, therefore, who hold the middle place, as they are inferior to the gods, than whom they inhabit a lower region, so they are superior to men, than whom they inhabit a loftier one. For they have immortality of body in common with the gods, but passions of the mind in common with men. On which account, say they, it is not wonderful that they are delighted with the obscenities of the theatre, and the fictions of the poets, since they are also subject to human passions, from which the gods are far removed, and to which they are altogether strangers. Whence we conclude that it was not the gods, who are all good and highly exalted, that Plato deprived of the pleasure of theatric plays, by reprobating and prohibiting the fictions of the poets, but the demons. of these things many have written: among others Apuleius, the Platonist of Madaura, who composed a whole work on the subject, entitled, Concerning the God of Socrates. He there discusses and explains of what kind that deity was who attended on Socrates, a sort of familiar, by whom it is said he was admonished to desist from any action which would not turn out to his advantage. He asserts most distinctly, and proves at great length, that it was not a god but a demon; and he discusses with great diligence the opinion of Plato concerning the lofty estate of the gods, the lowly estate of men, and the middle estate of demons. These things being so, how did Plato dare to take away, if not from the gods, whom he removed from all human contagion, certainly from the demons, all the pleasures of the theatre, by expelling the poets from the state? Evidently in this way he wished to admonish the human soul, although still confined in these moribund members, to despise the shameful commands of the demons, and to detest their impurity, and to choose rather the splendor of virtue. But if Plato showed himself virtuous in answering and prohibiting these things, then certainly it was shameful of the demons to command them. Therefore either Apuleius is wrong, and Socrates' familiar did not belong to this class of deities, or Plato held contradictory opinions, now honoring the demons, now removing from the well-regulated state the things in which they delighted, or Socrates is not to be congratulated on the friendship of the demon, of which Apuleius was so ashamed that he entitled his book On the God of Socrates, while according to the tenor of his discussion, wherein he so diligently and at such length distinguishes gods from demons, he ought not to have entitled it, Concerning the God, but Concerning the Demon of Socrates. But he preferred to put this into the discussion itself rather than into the title of his book. For, through the sound doctrine which has illuminated human society, all, or almost all men have such a horror at the name of demons, that every one who before reading the dissertation of Apuleius, which sets forth the dignity of demons, should have read the title of the book, On the Demon of Socrates, would certainly have thought that the author was not a sane man. But what did even Apuleius find to praise in the demons, except subtlety and strength of body and a higher place of habitation? For when he spoke generally concerning their manners, he said nothing that was good, but very much that was bad. Finally, no one, when he has read that book, wonders that they desired to have even the obscenity of the stage among divine things, or that, wishing to be thought gods, they should be delighted with the crimes of the gods, or that all those sacred solemnities, whose obscenity occasions laughter, and whose shameful cruelty causes horror, should be in agreement with their passions. 8.15. Wherefore let not the mind truly religious, and submitted to the true God, suppose that demons are better than men, because they have better bodies. Otherwise it must put many beasts before itself which are superior to us both in acuteness of the senses, in ease and quickness of movement, in strength and in long-continued vigor of body. What man can equal the eagle or the vulture in strength of vision? Who can equal the dog in acuteness of smell? Who can equal the hare, the stag, and all the birds in swiftness? Who can equal in strength the lion or the elephant? Who can equal in length of life the serpents, which are affirmed to put off old age along with their skin, and to return to youth again? But as we are better than all these by the possession of reason and understanding, so we ought also to be better than the demons by living good and virtuous lives. For divine providence gave to them bodies of a better quality than ours, that that in which we excel them might in this way be commended to us as deserving to be far more cared for than the body, and that we should learn to despise the bodily excellence of the demons compared with goodness of life, in respect of which we are better than they, knowing that we too shall have immortality of body - not an immortality tortured by eternal punishment, but that which is consequent on purity of soul. But now, as regards loftiness of place, it is altogether ridiculous to be so influenced by the fact that the demons inhabit the air, and we the earth, as to think that on that account they are to be put before us; for in this way we put all the birds before ourselves. But the birds, when they are weary with flying, or require to repair their bodies with food, come back to the earth to rest or to feed, which the demons, they say, do not. Are they, therefore, inclined to say that the birds are superior to us, and the demons superior to the birds? But if it be madness to think so, there is no reason why we should think that, on account of their inhabiting a loftier element, the demons have a claim to our religious submission. But as it is really the case that the birds of the air are not only not put before us who dwell on the earth; but are even subjected to us on account of the dignity of the rational soul which is in us, so also it is the case that the demons, though they are aerial, are not better than we who are terrestrial because the air is higher than the earth, but, on the contrary, men are to be put before demons because their despair is not to be compared to the hope of pious men. Even that law of Plato's, according to which he mutually orders and arranges the four elements, inserting between the two extreme elements - namely, fire, which is in the highest degree mobile, and the immoveable earth - the two middle ones, air and water, that by how much the air is higher up than the water, and the fire than the air, by so much also are the waters higher than the earth - this law, I say, sufficiently admonishes us not to estimate the merits of animated creatures according to the grades of the elements. And Apuleius himself says that man is a terrestrial animal in common with the rest, who is nevertheless to be put far before aquatic animals, though Plato puts the waters themselves before the land. By this he would have us understand that the same order is not to be observed when the question concerns the merits of animals, though it seems to be the true one in the gradation of bodies; for it appears to be possible that a soul of a higher order may inhabit a body of a lower, and a soul of a lower order a body of a higher. 8.16. The same Apuleius, when speaking concerning the manners of demons, said that they are agitated with the same perturbations of mind as men; that they are provoked by injuries, propitiated by services and by gifts, rejoice in honors, are delighted with a variety of sacred rites, and are annoyed if any of them be neglected. Among other things, he also says that on them depend the divinations of augurs, soothsayers, and prophets, and the revelations of dreams, and that from them also are the miracles of the magicians. But, when giving a brief definition of them, he says, Demons are of an animal nature, passive in soul, rational in mind, aerial in body, eternal in time. of which five things, the three first are common to them and us, the fourth peculiar to themselves, and the fifth common to therewith the gods. But I see that they have in common with the gods two of the first things, which they have in common with us. For he says that the gods also are animals; and when he is assigning to every order of beings its own element, he places us among the other terrestrial animals which live and feel upon the earth. Wherefore, if the demons are animals as to genus, this is common to them, not only with men, but also with the gods and with beasts; if they are rational as to their mind, this is common to them with the gods and with men; if they are eternal in time, this is common to them with the gods only; if they are passive as to their soul, this is common to them with men only; if they are aerial in body, in this they are alone. Therefore it is no great thing for them to be of an animal nature, for so also are the beasts; in being rational as to mind, they are not above ourselves, for so are we also; and as to their being eternal as to time, what is the advantage of that if they are not blessed? For better is temporal happiness than eternal misery. Again, as to their being passive in soul, how are they in this respect above us, since we also are so, but would not have been so had we not been miserable? Also, as to their being aerial in body, how much value is to be set on that, since a soul of any kind whatsoever is to be set above every body? And therefore religious worship, which ought to be rendered from the soul, is by no means due to that thing which is inferior to the soul. Moreover, if he had, among those things which he says belong to demons, enumerated virtue, wisdom, happiness, and affirmed that they have those things in common with the gods, and, like them, eternally, he would assuredly have attributed to them something greatly to be desired, and much to be prized. And even in that case it would not have been our duty to worship them like God on account of these things, but rather to worship Him from whom we know they had received them. But how much less are they really worthy of divine honor - those aerial animals who are only rational that they may be capable of misery, passive that they may be actually miserable, and eternal that it may be impossible for them to end their misery! 8.17. Wherefore, to omit other things, and confine our attention to that which he says is common to the demons with us, let us ask this question: If all the four elements are full of their own animals, the fire and the air of immortal, and the water and the earth of mortal ones, why are the souls of demons agitated by the whirlwinds and tempests of passions?- for the Greek word παθος means perturbation, whence he chose to call the demons passive in soul, because the word passion, which is derived from πάθος, signified a commotion of the mind contrary to reason. Why, then, are these things in the minds of demons which are not in beasts? For if anything of this kind appears in beasts, it is not perturbation, because it is not contrary to reason, of which they are devoid. Now it is foolishness or misery which is the cause of these perturbations in the case of men, for we are not yet blessed in the possession of that perfection of wisdom which is promised to us at last, when we shall be set free from our present mortality. But the gods, they say, are free from these perturbations, because they are not only eternal, but also blessed; for they also have the same kind of rational souls, but most pure from all spot and plague. Wherefore, if the gods are free from perturbation because they are blessed, not miserable animals, and the beasts are free from them because they are animals which are capable neither of blessedness nor misery, it remains that the demons, like men, are subject to perturbations because they are not blessed but miserable animals. What folly, therefore, or rather what madness, to submit ourselves through any sentiment of religion to demons, when it belongs to the true religion to deliver us from that depravity which makes us like to them! For Apuleius himself, although he is very sparing toward them, and thinks they are worthy of divine honors, is nevertheless compelled to confess that they are subject to anger; and the true religion commands us not to be moved with anger, but rather to resist it. The demons are won over by gifts; and the true religion commands us to favor no one on account of gifts received. The demons are flattered by honors; but the true religion commands us by no means to be moved by such things. The demons are haters of some men and lovers of others, not in consequence of a prudent and calm judgment, but because of what he calls their passive soul; whereas the true religion commands us to love even our enemies. Lastly, the true religion commands us to put away all disquietude of heart and agitation of mind, and also all commotions and tempests of the soul, which Apuleius asserts to be continually swelling and surging in the souls of demons. Why, therefore, except through foolishness and miserable error should you humble yourself to worship a being to whom you desire to be unlike in your life? And why should you pay religious homage to him whom you are unwilling to imitate, when it is the highest duty of religion to imitate Him whom you worship? 8.18. In vain, therefore, have Apuleius, and they who think with him, conferred on the demons the honor of placing them in the air, between the ethereal heavens and the earth, that they may carry to the gods the prayers of men, to men the answers of the gods: for Plato held, they say, that no god has intercourse with man. They who believe these things have thought it unbecoming that men should have intercourse with the gods, and the gods with men, but a befitting thing that the demons should have intercourse with both gods and men, presenting to the gods the petitions of men, and conveying to men what the gods have granted; so that a chaste man, and one who is a stranger to the crimes of the magic arts, must use as patrons, through whom the gods may be induced to hear him, demons who love these crimes, although the very fact of his not loving them ought to have recommended him to them as one who deserved to be listened to with greater readiness and willingness on their part. They love the abominations of the stage, which chastity does not love. They love, in the sorceries of the magicians, a thousand arts of inflicting harm, which innocence does not love. Yet both chastity and innocence, if they wish to obtain anything from the gods, will not be able to do so by their own merits, except their enemies act as mediators on their behalf. Apuleius need not attempt to justify the fictions of the poets, and the mockeries of the stage. If human modesty can act so faithlessly towards itself as not only to love shameful things, but even to think that they are pleasing to the divinity, we can cite on the other side their own highest authority and teacher, Plato. 8.23. The Egyptian Hermes, whom they call Trismegistus, had a different opinion concerning those demons. Apuleius, indeed, denies that they are gods; but when he says that they hold a middle place between the gods and men, so that they seem to be necessary for men as mediators between them and the gods, he does not distinguish between the worship due to them and the religious homage due to the supernal gods. This Egyptian, however, says that there are some gods made by the supreme God, and some made by men. Any one who hears this, as I have stated it, no doubt supposes that it has reference to images, because they are the works of the hands of men; but he asserts that visible and tangible images are, as it were, only the bodies of the gods, and that there dwell in them certain spirits, which have been invited to come into them, and which have power to inflict harm, or to fulfil the desires of those by whom divine honors and services are rendered to them. To unite, therefore, by a certain art, those invisible spirits to visible and material things, so as to make, as it were, animated bodies, dedicated and given up to those spirits who inhabit them - this, he says, is to make gods, adding that men have received this great and wonderful power. I will give the words of this Egyptian as they have been translated into our tongue: And, since we have undertaken to discourse concerning the relationship and fellowship between men and the gods, know, O Æsculapius, the power and strength of man. As the Lord and Father, or that which is highest, even God, is the maker of the celestial gods, so man is the maker of the gods who are in the temples, content to dwell near to men. And a little after he says, Thus humanity, always mindful of its nature and origin, perseveres in the imitation of divinity; and as the Lord and Father made eternal gods, that they should be like Himself, so humanity fashioned its own gods according to the likeness of its own countece. When this Æsculapius, to whom especially he was speaking, had answered him, and had said, Do you mean the statues, O Trismegistus? - Yes, the statues, replied he, however unbelieving you are, O Æsculapius - the statues, animated and full of sensation and spirit, and who do such great and wonderful things - the statues prescient of future things, and foretelling them by lot, by prophet, by dreams, and many other things, who bring diseases on men and cure them again, giving them joy or sorrow according to their merits. Do you not know, O Æsculapius, that Egypt is an image of heaven, or, more truly, a translation and descent of all things which are ordered and transacted there, that it is, in truth, if we may say so, to be the temple of the whole world? And yet, as it becomes the prudent man to know all things beforehand, you ought not to be ignorant of this, that there is a time coming when it shall appear that the Egyptians have all in vain, with pious mind, and with most scrupulous diligence, waited on the divinity, and when all their holy worship shall come to nought, and be found to be in vain. Hermes then follows out at great length the statements of this passage, in which he seems to predict the present time, in which the Christian religion is overthrowing all lying figments with a vehemence and liberty proportioned to its superior truth and holiness, in order that the grace of the true Saviour may deliver men from those gods which man has made, and subject them to that God by whom man was made. But when Hermes predicts these things, he speaks as one who is a friend to these same mockeries of demons, and does not clearly express the name of Christ. On the contrary, he deplores, as if it had already taken place, the future abolition of those things by the observance of which there was maintained in Egypt a resemblance of heaven, - he bears witness to Christianity by a kind of mournful prophecy. Now it was with reference to such that the apostle said, that knowing God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, Romans 1:21 and so on, for the whole passage is too long to quote. For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world. And I know not how he has become so bewildered by that darkening of the heart as to stumble into the expression of a desire that men should always continue in subjection to those gods which he confesses to be made by men, and to bewail their future removal; as if there could be anything more wretched than mankind tyrannized over by the work of his own hands, since man, by worshipping the works of his own hands, may more easily cease to be man, than the works of his hands can, through his worship of them, become gods. For it can sooner happen that man, who has received an honorable position, may, through lack of understanding, become comparable to the beasts, than that the works of man may become preferable to the work of God, made in His own image, that is, to man himself. Wherefore deservedly is man left to fall away from Him who made Him, when he prefers to himself that which he himself has made. For these vain, deceitful, pernicious, sacrilegious things did the Egyptian Hermes sorrow, because he knew that the time was coming when they should be removed. But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, If a man shall make gods, lo, they are no gods; Jeremiah 16:10 and in another place, And it shall come to pass in that day, says the Lord, that I will cut off the names of the idols out of the land, and they shall no more be remembered. Zechariah 13:2 But the holy Isaiah prophesies expressly concerning Egypt in reference to this matter, saying, And the idols of Egypt shall be moved at His presence, and their heart shall be overcome in them, Isaiah 19:1 and other things to the same effect. And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come - as Simeon, or Anna, who immediately recognized Jesus when He was born, or Elisabeth, who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, You are Christ, the Son of the living God. Matthew 16:16 But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, Have You come here to destroy us before the time? Matthew 8:29 meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted in their being brought into contempt by being made known. And, indeed, this was a destruction before the time, that is, before the time of judgment, when they are to be punished with eternal damnation, together with all men who are implicated in their wickedness, as the true religion declares, which neither errs nor leads into error; for it is not like him who, blown here and there by every wind of doctrine, and mixing true things with things which are false, bewails as about to perish a religion, which he afterwards confesses to be error. 9.3. What, then, is the difference between good and evil demons? For the Platonist Apuleius, in a treatise on this whole subject, while he says a great deal about their aerial bodies, has not a word to say of the spiritual virtues with which, if they were good, they must have been endowed. Not a word has he said, then, of that which could give them happiness; but proof of their misery he has given, acknowledging that their mind, by which they rank as reasonable beings, is not only not imbued and fortified with virtue so as to resist all unreasonable passions, but that it is somehow agitated with tempestuous emotions, and is thus on a level with the mind of foolish men. His own words are: It is this class of demons the poets refer to, when, without serious error, they feign that the gods hate and love individuals among men, prospering and ennobling some, and opposing and distressing others. Therefore pity, indignation, grief, joy, every human emotion is experienced by the demons, with the same mental disturbance, and the same tide of feeling and thought. These turmoils and tempests banish them far from the tranquility of the celestial gods. Can there be any doubt that in these words it is not some inferior part of their spiritual nature, but the very mind by which the demons hold their rank as rational beings, which he says is tossed with passion like a stormy sea? They cannot, then, be compared even to wise men, who with undisturbed mind resist these perturbations to which they are exposed in this life, and from which human infirmity is never exempt, and who do not yield themselves to approve of or perpetrate anything which might deflect them from the path of wisdom and law of rectitude. They resemble in character, though not in bodily appearance, wicked and foolish men. I might indeed say they are worse, inasmuch as they have grown old in iniquity, and incorrigible by punishment. Their mind, as Apuleius says, is a sea tossed with tempest, having no rallying point of truth or virtue in their soul from which they can resist their turbulent and depraved emotions. 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi, and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 9.17. I am considerably surprised that such learned men, men who pronounce all material and sensible things to be altogether inferior to those that are spiritual and intelligible, should mention bodily contact in connection with the blessed life. Is that sentiment of Plotinus forgotten?- We must fly to our beloved fatherland. There is the Father, there our all. What fleet or flight shall convey us there? Our way is, to become like God. If, then, one is nearer to God the more alike he is to Him, there is no other distance from God than unlikeness to Him. And the soul of man is unlike that incorporeal and unchangeable and eternal essence, in proportion as it craves things temporal and mutable. And as the things beneath, which are mortal and impure, cannot hold intercourse with the immortal purity which is above, a mediator is indeed needed to remove this difficulty; but not a mediator who resembles the highest order of being by possessing an immortal body, and the lowest by having a diseased soul, which makes him rather grudge that we be healed than help our cure. We need a Mediator who, being united to us here below by the mortality of His body, should at the same time be able to afford us truly divine help in cleansing and liberating us by means of the immortal righteousness of His spirit, whereby He remained heavenly even while here upon earth. Far be it from the incontaminable God to fear pollution from the man He assumed, or from the men among whom He lived in the form of a man. For, though His incarnation showed us nothing else, these two wholesome facts were enough, that true divinity cannot be polluted by flesh, and that demons are not to be considered better than ourselves because they have not flesh. This, then, as Scripture says, is the Mediator between God and man, the man Christ Jesus, 1 Timothy 2:5 of whose divinity, whereby He is equal to the Father, and humanity, whereby He has become like us, this is not the place to speak as fully as I could. 10.1. It is the decided opinion of all who use their brains, that all men desire to be happy. But who are happy, or how they become so, these are questions about which the weakness of human understanding stirs endless and angry controversies, in which philosophers have wasted their strength and expended their leisure. To adduce and discuss their various opinions would be tedious, and is unnecessary. The reader may remember what we said in the eighth book, while making a selection of the philosophers with whom we might discuss the question regarding the future life of happiness, whether we can reach it by paying divine honors to the one true God, the Creator of all gods, or by worshipping many gods, and he will not expect us to repeat here the same argument, especially as, even if he has forgotten it, he may refresh his memory by reperusal. For we made selection of the Platonists, justly esteemed the noblest of the philosophers, because they had the wit to perceive that the human soul, immortal and rational, or intellectual, as it is, cannot be happy except by partaking of the light of that God by whom both itself and the world were made; and also that the happy life which all men desire cannot be reached by any who does not cleave with a pure and holy love to that one supreme good, the unchangeable God. But as even these philosophers, whether accommodating to the folly and ignorance of the people, or, as the apostle says, becoming vain in their imaginations, Romans 1:21 supposed or allowed others to suppose that many gods should be worshipped, so that some of them considered that divine honor by worship and sacrifice should be rendered even to the demons (an error I have already exploded), we must now, by God's help, ascertain what is thought about our religious worship and piety by those immortal and blessed spirits, who dwell in the heavenly places among dominations, principalities, powers, whom the Platonists call gods, and some either good demons, or, like us, angels - that is to say, to put it more plainly, whether the angels desire us to offer sacrifice and worship, and to consecrate our possessions and ourselves, to them or only to God, theirs and ours. For this is the worship which is due to the Divinity, or, to speak more accurately, to the Deity; and, to express this worship in a single word as there does not occur to me any Latin term sufficiently exact, I shall avail myself, whenever necessary, of a Greek word. Λατρεία, whenever it occurs in Scripture, is rendered by the word service. But that service which is due to men, and in reference to which the apostle writes that servants must be subject to their own masters, Ephesians 6:5 is usually designated by another word in Greek, whereas the service which is paid to God alone by worship, is always, or almost always, called λατρεία in the usage of those who wrote from the divine oracles. This cannot so well be called simply cultus, for in that case it would not seem to be due exclusively to God; for the same word is applied to the respect we pay either to the memory or the living presence of men. From it, too, we derive the words agriculture, colonist, and others. And the heathen call their gods cœlicol, not because they worship heaven, but because they dwell in it, and as it were colonize it - not in the sense in which we call those colonists who are attached to their native soil to cultivate it under the rule of the owners, but in the sense in which the great master of the Latin language says, There was an ancient city inhabited by Tyrian colonists. He called them colonists, not because they cultivated the soil, but because they inhabited the city. So, too, cities that have hived off from larger cities are called colonies. Consequently, while it is quite true that, using the word in a special sense, cult can be rendered to none but God, yet, as the word is applied to other things besides, the cult due to God cannot in Latin be expressed by this word alone. The word religion might seem to express more definitely the worship due to God alone, and therefore Latin translators have used this word to represent θρησκεία; yet, as not only the uneducated, but also the best instructed, use the word religion to express human ties, and relationships, and affinities, it would inevitably introduce ambiguity to use this word in discussing the worship of God, unable as we are to say that religion is nothing else than the worship of God, without contradicting the common usage which applies this word to the observance of social relationships. Piety, again, or, as the Greeks say, εὐσέβεια, is commonly understood as the proper designation of the worship of God. Yet this word also is used of dutifulness to parents. The common people, too, use it of works of charity, which, I suppose, arises from the circumstance that God enjoins the performance of such works, and declares that He is pleased with them instead of, or in preference to sacrifices. From this usage it has also come to pass that God Himself is called pious, in which sense the Greeks never use εὐσεβεῖν, though εὐσέβεια is applied to works of charity by their common people also. In some passages of Scripture, therefore, they have sought to preserve the distinction by using not εὐσέβεια, the more general word, but θεοσέβεια, which literally denotes the worship of God. We, on the other hand, cannot express either of these ideas by one word. This worship, then, which in Greek is called λατρεία, and in Latin servitus [service], but the service due to God only; this worship, which in Greek is called θρησκεία, and in Latin religio, but the religion by which we are bound to God only; this worship, which they call θεοσέβεια, but which we cannot express in one word, but call it the worship of God - this, we say, belongs only to that God who is the true God, and who makes His worshippers gods. And therefore, whoever these immortal and blessed inhabitants of heaven be, if they do not love us, and wish us to be blessed, then we ought not to worship them; and if they do love us and desire our happiness, they cannot wish us to be made happy by any other means than they themselves have enjoyed - for how could they wish our blessedness to flow from one source, theirs from another? 10.14. The education of the human race, represented by the people of God, has advanced, like that of an individual, through certain epochs, or, as it were, ages, so that it might gradually rise from earthly to heavenly things, and from the visible to the invisible. This object was kept so clearly in view, that, even in the period when temporal rewards were promised, the one God was presented as the object of worship, that men might not acknowledge any other than the true Creator and Lord of the spirit, even in connection with the earthly blessings of this transitory life. For he who denies that all things, which either angels or men can give us, are in the hand of the one Almighty, is a madman. The Platonist Plotinus discourses concerning providence, and, from the beauty of flowers and foliage, proves that from the supreme God, whose beauty is unseen and ineffable, providence reaches down even to these earthly things here below; and he argues that all these frail and perishing things could not have so exquisite and elaborate a beauty, were they not fashioned by Him whose unseen and unchangeable beauty continually pervades all things. This is proved also by the Lord Jesus, where He says, Consider the lilies, how they grow; they toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass of the field, which today is and tomorrow is cast into the oven, how much more shall He clothe you, O you of little faith.! Matthew 6:28-30 It was best, therefore, that the soul of man, which was still weakly desiring earthly things, should be accustomed to seek from God alone even these petty temporal boons, and the earthly necessaries of this transitory life, which are contemptible in comparison with eternal blessings, in order that the desire even of these things might not draw it aside from the worship of Him, to whom we come by despising and forsaking such things. 11.1. The city of God we speak of is the same to which testimony is borne by that Scripture, which excels all the writings of all nations by its divine authority, and has brought under its influence all kinds of minds, and this not by a casual intellectual movement, but obviously by an express providential arrangement. For there it is written, Glorious things are spoken of you, O city of God. And in another psalm we read, Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing the joy of the whole earth. And, a little after, in the same psalm, As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God has established it forever. And in another, There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved. From these and similar testimonies, all of which it were tedious to cite, we have learned that there is a city of God, and its Founder has inspired us with a love which makes us covet its citizenship. To this Founder of the holy city the citizens of the earthly city prefer their own gods, not knowing that He is the God of gods, not of false, i.e., of impious and proud gods, who, being deprived of His unchangeable and freely communicated light, and so reduced to a kind of poverty-stricken power, eagerly grasp at their own private privileges, and seek divine honors from their deluded subjects; but of the pious and holy gods, who are better pleased to submit themselves to one, than to subject many to themselves, and who would rather worship God than be worshipped as God. But to the enemies of this city we have replied in the ten preceding books, according to our ability and the help afforded by our Lord and King. Now, recognizing what is expected of me, and not unmindful of my promise, and relying, too, on the same succor, I will endeavor to treat of the origin, and progress, and deserved destinies of the two cities (the earthly and the heavenly, to wit), which, as we said, are in this present world commingled, and as it were entangled together. And, first, I will explain how the foundations of these two cities were originally laid, in the difference that arose among the angels. 14.1. We have already stated in the preceding books that God, desiring not only that the human race might be able by their similarity of nature to associate with one another, but also that they might be bound together in harmony and peace by the ties of relationship, was pleased to derive all men from one individual, and created man with such a nature that the members of the race should not have died, had not the two first (of whom the one was created out of nothing, and the other out of him) merited this by their disobedience; for by them so great a sin was committed, that by it the human nature was altered for the worse, and was transmitted also to their posterity, liable to sin and subject to death. And the kingdom of death so reigned over men, that the deserved penalty of sin would have hurled all headlong even into the second death, of which there is no end, had not the undeserved grace of God saved some therefrom. And thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind. 14.2. First, we must see what it is to live after the flesh, and what to live after the spirit. For any one who either does not recollect, or does not sufficiently weigh, the language of sacred Scripture, may, on first hearing what we have said, suppose that the Epicurean philosophers live after the flesh, because they place man's highest good in bodily pleasure; and that those others do so who have been of opinion that in some form or other bodily good is man's supreme good; and that the mass of men do so who, without dogmatizing or philosophizing on the subject, are so prone to lust that they cannot delight in any pleasure save such as they receive from bodily sensations: and he may suppose that the Stoics, who place the supreme good of men in the soul, live after the spirit; for what is man's soul, if not spirit? But in the sense of the divine Scripture both are proved to live after the flesh. For by flesh it means not only the body of a terrestrial and mortal animal, as when it says, All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, another of birds, 1 Corinthians 15:39 but it uses this word in many other significations; and among these various usages, a frequent one is to use flesh for man himself, the nature of man taking the part for the whole, as in the words, By the deeds of the law there shall no flesh be justified; Romans 3:20 for what does he mean here by no flesh but no man? And this, indeed, he shortly after says more plainly: No man shall be justified by the law; Galatians 3:11 and in the Epistle to the Galatians, Knowing that man is not justified by the works of the law. And so we understand the words, And the Word was made flesh, John 1:14 - that is, man, which some not accepting in its right sense, have supposed that Christ had not a human soul. For as the whole is used for the part in the words of Mary Magdalene in the Gospel, They have taken away my Lord, and I know not where they have laid Him, John 20:13 by which she meant only the flesh of Christ, which she supposed had been taken from the tomb where it had been buried, so the part is used for the whole, flesh being named, while man is referred to, as in the quotations above cited. Since, then, Scripture uses the word flesh in many ways, which there is not time to collect and investigate, if we are to ascertain what it is to live after the flesh (which is certainly evil, though the nature of flesh is not itself evil), we must carefully examine that passage of the epistle which the Apostle Paul wrote to the Galatians, in which he says, Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Galatians 5:19-21 This whole passage of the apostolic epistle being considered, so far as it bears on the matter in hand, will be sufficient to answer the question, what it is to live after the flesh. For among the works of the flesh which he said were manifest, and which he cited for condemnation, we find not only those which concern the pleasure of the flesh, as fornications, uncleanness, lasciviousness, drunkenness, revellings, but also those which, though they be remote from fleshly pleasure, reveal the vices of the soul. For who does not see that idolatries, witchcrafts, hatreds, variance, emulations, wrath, strife, heresies, envyings, are vices rather of the soul than of the flesh? For it is quite possible for a man to abstain from fleshly pleasures for the sake of idolatry or some heretical error; and yet, even when he does so, he is proved by this apostolic authority to be living after the flesh; and in abstaining from fleshly pleasure, he is proved to be practising damnable works of the flesh. Who that has enmity has it not in his soul? Or who would say to his enemy, or to the man he thinks his enemy, You have a bad flesh towards me, and not rather, You have a bad spirit towards me? In fine, if any one heard of what I may call carnalities, he would not fail to attribute them to the carnal part of man; so no one doubts that animosities belong to the soul of man. Why then does the doctor of the Gentiles in faith and verity call all these and similar things works of the flesh, unless because, by that mode of speech whereby the part is used for the whole, he means us to understand by the word flesh the man himself? 14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. 14.4. When, therefore, man lives according to man, not according to God, he is like the devil. Because not even an angel might live according to an angel, but only according to God, if he was to abide in the truth, and speak God's truth and not his own lie. And of man, too, the same apostle says in another place, If the truth of God has more abounded through my lie; Romans 3:7 - my lie, he said, and God's truth. When, then, a man lives according to the truth, he lives not according to himself, but according to God; for He was God who said, I am the truth. John 14:6 When, therefore, man lives according to himself - that is, according to man, not according to God - assuredly he lives according to a lie; not that man himself is a lie, for God is his author and creator, who is certainly not the author and creator of a lie, but because man was made upright, that he might not live according to himself, but according to Him that made him - in other words, that he might do His will and not his own; and not to live as he was made to live, that is a lie. For he certainly desires to be blessed even by not living so that he may be blessed. And what is a lie if this desire be not? Wherefore it is not without meaning said that all sin is a lie. For no sin is committed save by that desire or will by which we desire that it be well with us, and shrink from it being ill with us. That, therefore, is a lie which we do in order that it may be well with us, but which makes us more miserable than we were. And why is this, but because the source of man's happiness lies only in God, whom he abandons when he sins, and not in himself, by living according to whom he sins? In enunciating this proposition of ours, then, that because some live according to the flesh and others according to the spirit, there have arisen two diverse and conflicting cities, we might equally well have said, because some live according to man, others according to God. For Paul says very plainly to the Corinthians, For whereas there is among you envying and strife, are you not carnal, and walk according to man? 1 Corinthians 3:3 So that to walk according to man and to be carnal are the same; for by flesh, that is, by a part of man, man is meant. For before he said that those same persons were animal whom afterwards he calls carnal, saying, For what man knows the things of a man, save the spirit of man which is in him? Even so the things of God knows no man, but the Spirit of God. Now we have received not the spirit of this world, but the Spirit which is of God; that we might know the things which are freely given to us of God. Which things also we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual. But the animal man perceives not the things of the Spirit of God; for they are foolishness unto him. 1 Corinthians 2:11-14 It is to men of this kind, then, that is, to animal men, he shortly after says, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. 1 Corinthians 3:1 And this is to be interpreted by the same usage, a part being taken for the whole. For both the soul and the flesh, the component parts of man, can be used to signify the whole man; and so the animal man and the carnal man are not two different things, but one and the same thing, viz., man living according to man. In the same way it is nothing else than men that are meant either in the words, By the deeds of the law there shall no flesh be justified; Romans 3:20 or in the words, Seventy-five souls went down into Egypt with Jacob. Genesis 46:27 In the one passage, no flesh signifies no man; and in the other, by seventy-five souls seventy-five men are meant. And the expression, not in words which man's wisdom teaches might equally be not in words which fleshly wisdom teaches; and the expression, you walk according to man, might be according to the flesh. And this is still more apparent in the words which followed: For while one says, I am of Paul, and another, I am of Apollos, are you not men? The same thing which he had before expressed by you are animal, you are carnal, he now expresses by you are men; that is, you live according to man, not according to God, for if you lived according to Him, you should be gods. 14.5. There is no need, therefore, that in our sins and vices we accuse the nature of the flesh to the injury of the Creator, for in its own kind and degree the flesh is good; but to desert the Creator good, and live according to the created good, is not good, whether a man choose to live according to the flesh, or according to the soul, or according to the whole human nature, which is composed of flesh and soul, and which is therefore spoken of either by the name flesh alone, or by the name soul alone. For he who extols the nature of the soul as the chief good, and condemns the nature of the flesh as if it were evil, assuredly is fleshly both in his love of the soul and hatred of the flesh; for these his feelings arise from human fancy, not from divine truth. The Platonists, indeed, are not so foolish as, with the Manich ans, to detest our present bodies as an evil nature; for they attribute all the elements of which this visible and tangible world is compacted, with all their qualities, to God their Creator. Nevertheless, from the death-infected members and earthly construction of the body they believe the soul is so affected, that there are thus originated in it the diseases of desires, and fears, and joy, and sorrow, under which four perturbations, as Cicero calls them, or passions, as most prefer to name them with the Greeks, is included the whole viciousness of human life. But if this be so, how is it that Æneas in Virgil, when he had heard from his father in Hades that the souls should return to bodies, expresses surprise at this declaration, and exclaims: O father! And can thought conceive That happy souls this realm would leave, And seek the upper sky, With sluggish clay to reunite? This direful longing for the light, Whence comes it, say, and why? This direful longing, then, does it still exist even in that boasted purity of the disembodied spirits, and does it still proceed from the death-infected members and earthly limbs? Does he not assert that, when they begin to long to return to the body, they have already been delivered from all these so-called pestilences of the body? From which we gather that, were this endlessly alternating purification and defilement of departing and returning souls as true as it is most certainly false, yet it could not be averred that all culpable and vicious motions of the soul originate in the earthly body; for, on their own showing, this direful longing, to use the words of their noble exponent, is so extraneous to the body, that it moves the soul that is purged of all bodily taint, and is existing apart from any body whatever, and moves it, moreover, to be embodied again. So that even they themselves acknowledge that the soul is not only moved to desire, fear, joy, sorrow, by the flesh, but that it can also be agitated with these emotions at its own instance. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.7. He who resolves to love God, and to love his neighbor as himself, not according to man but according to God, is on account of this love said to be of a good will; and this is in Scripture more commonly called charity, but it is also, even in the same books, called love. For the apostle says that the man to be elected as a ruler of the people must be a lover of good. And when the Lord Himself had asked Peter, Have you a regard for me (diligis) more than these? Peter replied, Lord, You know that I love (amo) You. And again a second time the Lord asked not whether Peter loved (amaret) Him, but whether he had a regard (diligeret)for Him, and, he again answered, Lord, You know that I love (amo) You. But on the third interrogation the Lord Himself no longer says, Have you a regard (diligis) for me,but Do you love (amas) me? And then the evangelist adds, Peter was grieved because He said to him the third time, Do you love (amas) me? though the Lord had not said three times but only once, Do you love (amas) me? and twice Diligis me? from which we gather that, even when the Lord said diligis, He used an equivalent for amas. Peter, too, throughout used one word for the one thing, and the third time also replied, Lord, You know all things, You know that I love (amo) You. I have judged it right to mention this, because some are of opinion that charity or regard (dilectio) is one thing, love (amor) another. They say that dilectio is used of a good affection, amor of an evil love. But it is very certain that even secular literature knows no such distinction. However, it is for the philosophers to determine whether and how they differ, though their own writings sufficiently testify that they make great account of love (amor) placed on good objects, and even on God Himself. But we wished to show that the Scriptures of our religion, whose authority we prefer to all writings whatsoever, make no distinction between amor, dilectio, and caritas; and we have already shown that amor is used in a good connection. And if any one fancy that amor is no doubt used both of good and bad loves, but that dilectio is reserved for the good only, let him remember what the psalm says, He that loves (diligit) iniquity hates his own soul; and the words of the Apostle John, If any man love (diligere) the world, the love (dilectio) of the Father is not in him. 1 John 2:15 Here you have in one passage dilectio used both in a good and a bad sense. And if any one demands an instance of amor being used in a bad sense (for we have already shown its use in a good sense), let him read the words, For men shall be lovers (amantes) of their own selves, lovers (amatores) of money. 2 Timothy 3:2 The right will is, therefore, well-directed love, and the wrong will is ill-directed love. Love, then, yearning to have what is loved, is desire; and having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle desires to depart, and to be with Christ. Philippians 1:23 And, My soul desired to long for Your judgments; or if it is more appropriate to say, My soul longed to desire Your judgments. And, The desire of wisdom brings to a kingdom. Wisdom 6:20 Yet there has always obtained the usage of understanding desire and concupiscence in a bad sense if the object be not defined. But joy is used in a good sense: Be glad in the Lord, and rejoice, you righteous. And, You have put gladness in my heart. And, You will fill me with joy with Your countece. Fear is used in a good sense by the apostle when he says, Work out your salvation with fear and trembling. Philippians 2:12 And, Be not high-minded, but fear. Romans 11:20 And, I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. 2 Corinthians 11:3 But with respect to sadness, which Cicero prefer to calls sickness (œgritudo), and Virgil pain (dolor) (as he says, Dolent gaudentque ), but which I prefer to call sorrow, because sickness and pain are more commonly used to express bodily suffering - with respect to this emotion, I say, the question whether it can be used in a good sense is more difficult. 14.8. Those emotions which the Greeks call εὐπαθείαι, and which Cicero calls constantiœ, the Stoics would restrict to three; and, instead of three perturbations in the soul of the wise man, they substituted severally, in place of desire, will; in place of joy, contentment; and for fear, caution; and as to sickness or pain, which we, to avoid ambiguity, preferred to call sorrow, they denied that it could exist in the mind of a wise man. Will, they say, seeks the good, for this the wise man does. Contentment has its object in good that is possessed, and this the wise man continually possesses. Caution avoids evil, and this the wise man ought to avoid. But sorrow arises from evil that has already happened; and as they suppose that no evil can happen to the wise man, there can be no representative of sorrow in his mind. According to them, therefore, none but the wise man wills, is contented, uses caution; and that the fool can do no more than desire, rejoice, fear, be sad. The former three affections Cicero calls constantiœ, the last four perturbationes. Many, however, calls these last passions; and, as I have said, the Greeks call the former εὐπαθείαι, and the latter πάθη . And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: There is no contentment to the wicked, says the Lord; Isaiah 57:21 as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: Whatsoever ye would that men should do unto you, do ye even so unto them? Matthew 7:12 which seems to imply that evil or shameful things may be the object of desire, but not of will. Indeed, some interpreters have added good things, to make the expression more in conformity with customary usage, and have given this meaning, Whatsoever good deeds that you would that men should do unto you. For they thought that this would prevent any one from wishing other men to provide him with unseemly, not to say shameful gratifications - luxurious banquets, for example - on the supposition that if he returned the like to them he would be fulfilling this precept. In the Greek Gospel, however, from which the Latin is translated, good does not occur, but only, All things whatsoever ye would that men should do unto you, do ye even so unto them, and, as I believe, because good is already included in the word would; for He does not say desire. Yet though we may sometimes avail ourselves of these precise proprieties of language, we are not to be always bridled by them; and when we read those writers against whose authority it is unlawful to reclaim, we must accept the meanings above mentioned in passages where a right sense can be educed by no other interpretation, as in those instances we adduced partly from the prophet, partly from the Gospel. For who does not know that the wicked exult with joy? Yet there is no contentment for the wicked, says the Lord. And how so, unless because contentment, when the word is used in its proper and distinctive significance, means something different from joy? In like manner, who would deny that it were wrong to enjoin upon men that whatever they desire others to do to them they should themselves do to others, lest they should mutually please one another by shameful and illicit pleasure? And yet the precept, Whatsoever ye would that men should do unto you, do ye even so to them, is very wholesome and just. And how is this, unless because the will is in this place used strictly, and signifies that will which cannot have evil for its object? But ordinary phraseology would not have allowed the saying, Be unwilling to make any manner of lie, Sirach 7:13 had there not been also an evil will, whose wickedness separates if from that which the angels celebrated, Peace on earth, of good will to men. Luke 2:14 For good is superfluous if there is no other kind of will but good will. And why should the apostle have mentioned it among the praises of charity as a great thing, that it rejoices not in iniquity, unless because wickedness does so rejoice? For even with secular writers these words are used indifferently. For Cicero, that most fertile of orators, says, I desire, conscript fathers, to be merciful. And who would be so pedantic as to say that he should have said I will rather than I desire, because the word is used in a good connection? Again, in Terence, the profligate youth, burning with wild lust, says, I will nothing else than Philumena. That this will was lust is sufficiently indicated by the answer of his old servant which is there introduced: How much better were it to try and banish that love from your heart, than to speak so as uselessly to inflame your passion still more! And that contentment was used by secular writers in a bad sense that verse of Virgil testifies, in which he most succinctly comprehends these four perturbations - Hence they fear and desire, grieve and are content The same author had also used the expression, the evil contentments of the mind. So that good and bad men alike will, are cautious, and contented; or, to say the same thing in other words, good and bad men alike desire, fear, rejoice, but the former in a good, the latter in a bad fashion, according as the will is right or wrong. Sorrow itself, too, which the Stoics would not allow to be represented in the mind of the wise man, is used in a good sense, and especially in our writings. For the apostle praises the Corinthians because they had a godly sorrow. But possibly some one may say that the apostle congratulated them because they were penitently sorry, and that such sorrow can exist only in those who have sinned. For these are his words: For I perceive that the same epistle has made you sorry, though it were but for a season. Now I rejoice, not that you were made sorry, but that you sorrowed to repentance; for you were made sorry after a godly manner, that you might receive damage by us in nothing. For godly sorrow works repentance to salvation not to be repented of, but the sorrow of the world works death. For, behold, this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you! 2 Corinthians 7:8-11 Consequently the Stoics may defend themselves by replying, that sorrow is indeed useful for repentance of sin, but that this can have no place in the mind of the wise man, inasmuch as no sin attaches to him of which he could sorrowfully repent, nor any other evil the endurance or experience of which could make him sorrowful. For they say that Alcibiades (if my memory does not deceive me), who believed himself happy, shed tears when Socrates argued with him, and demonstrated that he was miserable because he was foolish. In his case, therefore, folly was the cause of this useful and desirable sorrow, wherewith a man mourns that he is what he ought not to be. But the Stoics maintain not that the fool, but that the wise man, cannot be sorrowful. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. 14.12. If any one finds a difficulty in understanding why other sins do not alter human nature as it was altered by the transgression of those first human beings, so that on account of it this nature is subject to the great corruption we feel and see, and to death, and is distracted and tossed with so many furious and contending emotions, and is certainly far different from what it was before sin, even though it were then lodged in an animal body - if, I say, any one is moved by this, he ought not to think that that sin was a small and light one because it was committed about food, and that not bad nor noxious, except because it was forbidden; for in that spot of singular felicity God could not have created and planted any evil thing. But by the precept He gave, God commended obedience, which is, in a sort, the mother and guardian of all the virtues in the reasonable creature, which was so created that submission is advantageous to it, while the fulfillment of its own will in preference to the Creator's is destruction. And as this commandment enjoining abstinence from one kind of food in the midst of great abundance of other kinds was so easy to keep - so light a burden to the memory, - and, above all, found no resistance to its observance in lust, which only afterwards sprung up as the penal consequence of sin, the iniquity of violating it was all the greater in proportion to the ease with which it might have been kept. 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.14. But it is a worse and more damnable pride which casts about for the shelter of an excuse even in manifest sins, as these our first parents did, of whom the woman said, The serpent beguiled me, and I did eat; and the man said, The woman whom You gave to be with me, she gave me of the tree, and I did eat. Genesis 3:12-13 Here there is no word of begging pardon, no word of entreaty for healing. For though they do not, like Cain, deny that they have perpetrated the deed, yet their pride seeks to refer its wickedness to another - the woman's pride to the serpent, the man's to the woman. But where there is a plain trangression of a divine commandment, this is rather to accuse than to excuse oneself. For the fact that the woman sinned on the serpent's persuasion, and the man at the woman's offer, did not make the transgression less, as if there were any one whom we ought rather to believe or yield to than God. 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness? 14.16. Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. 14.17. Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. 14.18. Lust requires for its consummation darkness and secrecy; and this not only when un lawful intercourse is desired, but even such fornication as the earthly city has legalized. Where there is no fear of punishment, these permitted pleasures still shrink from the public eye. Even where provision is made for this lust, secrecy also is provided; and while lust found it easy to remove the prohibitions of law, shamelessness found it impossible to lay aside the veil of retirement. For even shameless men call this shameful; and though they love the pleasure, dare not display it. What! Does not even conjugal intercourse, sanctioned as it is by law for the propagation of children, legitimate and honorable though it be, does it not seek retirement from every eye? Before the bridegroom fondles his bride, does he not exclude the attendants, and even the paranymphs, and such friends as the closest ties have admitted to the bridal chamber? The greatest master of Roman eloquence says, that all right actions wish to be set in the light, i.e., desire to be known. This right action, however, has such a desire to be known, that yet it blushes to be seen. Who does not know what passes between husband and wife that children may be born? Is it not for this purpose that wives are married with such ceremony? And yet, when this well-understood act is gone about for the procreation of children, not even the children themselves, who may already have been born to them, are suffered to be witnesses. This right action seeks the light, in so far as it seeks to be known, but yet dreads being seen. And why so, if not because that which is by nature fitting and decent is so done as to be accompanied with a shame-begetting penalty of sin? 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. 14.21. Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. 14.22. But we, for our part, have no manner of doubt that to increase and multiply and replenish the earth in virtue of the blessing of God, is a gift of marriage as God instituted it from the beginning before man sinned, when He created them male and female - in other words, two sexes manifestly distinct. And it was this work of God on which His blessing was pronounced. For no sooner had Scripture said, Male and female created He them, Genesis 1:27-28 than it immediately continues, And God blessed them, and God said to them, Increase, and multiply, and replenish the earth, and subdue it, etc. And though all these things may not unsuitably be interpreted in a spiritual sense, yet male and female cannot be understood of two things in one man, as if there were in him one thing which rules, another which is ruled; but it is quite clear that they were created male and female, with bodies of different sexes, for the very purpose of begetting offspring, and so increasing, multiplying, and replenishing the earth; and it is great folly to oppose so plain a fact. It was not of the spirit which commands and the body which obeys, nor of the rational soul which rules and the irrational desire which is ruled, nor of the contemplative virtue which is supreme and the active which is subject, nor of the understanding of the mind and the sense of the body, but plainly of the matrimonial union by which the sexes are mutually bound together, that our Lord, when asked whether it were lawful for any cause to put away one's wife (for on account of the hardness of the hearts of the Israelites Moses permitted a bill of divorcement to be given), answered and said, Have you not read that He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh? Wherefore they are no more two, but one flesh. What, therefore, God has joined together, let not man put asunder. Matthew 19:4-5 It is certain, then, that from the first men were created, as we see and know them to be now, of two sexes, male and female, and that they are called one, either on account of the matrimonial union, or on account of the origin of the woman, who was created from the side of the man. And it is by this original example, which God Himself instituted, that the apostle admonishes all husbands to love their own wives in particular. Ephesians 5:25 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. 14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things? 14.27. The sins of men and angels do nothing to impede the great works of the Lord which accomplish His will. For He who by His providence and omnipotence distributes to every one his own portion, is able to make good use not only of the good, but also of the wicked. And thus making a good use of the wicked angel, who, in punishment of his first wicked volition, was doomed to an obduracy that prevents him now from willing any good, why should not God have permitted him to tempt the first man, who had been created upright, that is to say, with a good will? For he had been so constituted, that if he looked to God for help, man's goodness should defeat the angel's wickedness; but if by proud self-pleasing he abandoned God, his Creator and Sustainer, he should be conquered. If his will remained upright, through leaning on God's help, he should be rewarded; if it became wicked, by forsaking God, he should be punished. But even this trusting in God's help could not itself be accomplished without God's help, although man had it in his own power to relinquish the benefits of divine grace by pleasing himself. For as it is not in our power to live in this world without sustaining ourselves by food, while it is in our power to refuse this nourishment and cease to live, as those do who kill themselves, so it was not in man's power, even in Paradise, to live as he ought without God's help; but it was in his power to live wickedly, though thus he should cut short his happiness, and incur very just punishment. Since, then, God was not ignorant that man would fall, why should He not have suffered him to be tempted by an angel who hated and envied him? It was not, indeed, that He was unaware that he should be conquered, but because He foresaw that by the man's seed, aided by divine grace, this same devil himself should be conquered, to the greater glory of the saints. All was brought about in such a manner, that neither did any future event escape God's foreknowledge, nor did His foreknowledge compel any one to sin, and so as to demonstrate in the experience of the intelligent creation, human and angelic, how great a difference there is between the private presumption of the creature and the Creator's protection. For who will dare to believe or say that it was not in God's power to prevent both angels and men from sinning? But God preferred to leave this in their power, and thus to show both what evil could be wrought by their pride, and what good by His grace. 14.28. Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, You are my glory, and the lifter up of mine head. In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, I will love You, O Lord, my strength. And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,- that is, glorying in their own wisdom, and being possessed by pride -they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. For they were either leaders or followers of the people in adoring images, and worshipped and served the creature more than the Creator, who is blessed forever. Romans 1:21-25 But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, that God may be all in all. 1 Corinthians 15:28 < 15.1. of the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much. We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures, or what we could reasonably deduce from them. And were we to enter into a more detailed investigation of these matters, an endless number of endless questions would arise, which would involve us in a larger work than the present occasion admits. We cannot be expected to find room for replying to every question that may be started by unoccupied and captious men, who are ever more ready to ask questions than capable of understanding the answer. Yet I trust we have already done justice to these great and difficult questions regarding the beginning of the world, or of the soul, or of the human race itself. This race we have distributed into two parts, the one consisting of those who live according to man, the other of those who live according to God. And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil. This, however, is their end, and of it we are to speak afterwards. At present, as we have said enough about their origin, whether among the angels, whose numbers we know not, or in the two first human beings, it seems suitable to attempt an account of their career, from the time when our two first parents began to propagate the race until all human generation shall cease. For this whole time or world-age, in which the dying give place and those who are born succeed, is the career of these two cities concerning which we treat. of these two first parents of the human race, then, Cain was the first-born, and he belonged to the city of men; after him was born Abel, who belonged to the city of God. For as in the individual the truth of the apostle's statement is discerned, that is not first which is spiritual, but that which is natural, and afterward that which is spiritual, 1 Corinthians 15:46 whence it comes to pass that each man, being derived from a condemned stock, is first of all born of Adam evil and carnal, and becomes good and spiritual only afterwards, when he is grafted into Christ by regeneration: so was it in the human race as a whole. When these two cities began to run their course by a series of deaths and births, the citizen of this world was the first-born, and after him the stranger in this world, the citizen of the city of God, predestinated by grace, elected by grace, by grace a stranger below, and by grace a citizen above. By grace - for so far as regards himself he is sprung from the same mass, all of which is condemned in its origin; but God, like a potter (for this comparison is introduced by the apostle judiciously, and not without thought), of the same lump made one vessel to honor, another to dishonor. Romans 9:21 But first the vessel to dishonor was made, and after it another to honor. For in each individual, as I have already said, there is first of all that which is reprobate, that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide. Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city, Genesis 4:17 but Abel, being a sojourner, built none. For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then shall the promised kingdom be given to them, in which they shall reign with their Prince, the King of the ages, time without end. 15.7. But though God made use of this very mode of address which we have been endeavoring to explain, and spoke to Cain in that form by which He was wont to accommodate Himself to our first parents and converse with them as a companion, what good influence had it on Cain? Did he not fulfill his wicked intention of killing his brother even after he was warned by God's voice? For when God had made a distinction between their sacrifices, neglecting Cain's, regarding Abel's, which was doubtless intimated by some visible sign to that effect; and when God had done so because the works of the one were evil but those of his brother good, Cain was very angry, and his countece fell. For thus it is written: And the Lord said to Cain, Why are you angry, and why is your countece fallen? If you offer rightly, but do not rightly distinguish, have you not sinned? Fret not yourself, for unto you shall be his turning, and you shall rule over him. Genesis 4:6-7 In this admonition administered by God to Cain, that clause indeed, If you offer rightly, but do not rightly distinguish, have you not sinned? is obscure, inasmuch as it is not apparent for what reason or purpose it was spoken, and many meanings have been put upon it, as each one who discusses it attempts to interpret it according to the rule of faith. The truth is, that a sacrifice is rightly offered when it is offered to the true God, to whom alone we must sacrifice. And it is not rightly distinguished when we do not rightly distinguish the places or seasons or materials of the offering, or the person offering, or the person to whom it is presented, or those to whom it is distributed for food after the oblation. Distinguishing is here used for discriminating - whether when an offering is made in a place where it ought not or of a material which ought to be offered not there but elsewhere; or when an offering is made at a wrong time, or of a material suitable not then but at some other time; or when that is offered which in no place nor any time ought to be offered; or when a man keeps to himself choicer specimens of the same kind than he offers to God; or when he or any other who may not lawfully partake profanely eats of the oblation. In which of these particulars Cain displeased God, it is difficult to determine. But the Apostle John, speaking of these brothers, says, Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 1 John 3:12 He thus gives us to understand that God did not respect his offering because it was not rightly distinguished in this, that he gave to God something of his own but kept himself to himself. For this all do who follow not God's will but their own, who live not with an upright but a crooked heart, and yet offer to God such gifts as they suppose will procure from Him that He aid them not by healing but by gratifying their evil passions. And this is the characteristic of the earthly city, that it worships God or gods who may aid it in reigning victoriously and peacefully on earth not through love of doing good, but through lust of rule. The good use the world that they may enjoy God: the wicked, on the contrary, that they may enjoy the world would fain use God - those of them, at least, who have attained to the belief that He is and takes an interest in human affairs. For they who have not yet attained even to this belief are still at a much lower level. Cain, then, when he saw that God had respect to his brother's sacrifice, but not to his own, should have humbly chosen his good brother as his example, and not proudly counted him his rival. But he was angry, and his countece fell. This angry regret for another person's goodness, even his brother's, was charged upon him by God as a great sin. And He accused him of it in the interrogation, Why are you angry, and why is your countece fallen? For God saw that he envied his brother, and of this He accused him. For to men, from whom the heart of their fellow is hid, it might be doubtful and quite uncertain whether that sadness bewailed his own wickedness by which, as he had learned, he had displeased God, or his brother's goodness, which had pleased God, and won His favorable regard to his sacrifice. But God, in giving the reason why He refused to accept Cain's offering and why Cain should rather have been displeased at himself than at his brother, shows him that though he was unjust in not rightly distinguishing, that is, not rightly living and being unworthy to have his offering received, he was more unjust by far in hating his just brother without a cause. Yet He does not dismiss him without counsel, holy, just, and good. Fret not yourself, He says, for unto you shall be his turning, and you shall rule over him. Over his brother, does He mean? Most certainly not. Over what, then, but sin? For He had said, You have sinned, and then He added, Fret not yourself, for to you shall be its turning, and you shall rule over it. And the turning of sin to the man can be understood of his conviction that the guilt of sin can be laid at no other man's door but his own. For this is the health-giving medicine of penitence, and the fit plea for pardon; so that, when it is said, To you its turning, we must not supply shall be, but we must read, To you let its turning be, understanding it as a command, not as a prediction. For then shall a man rule over his sin when he does not prefer it to himself and defend it, but subjects it by repentance; otherwise he that becomes protector of it shall surely become its prisoner. But if we understand this sin to be that carnal concupiscence of which the apostle says, The flesh lusts against the spirit, Galatians 5:17 among the fruits of which lust he names envy, by which assuredly Cain was stung and excited to destroy his brother, then we may properly supply the words shall be, and read, To you shall be its turning, and you shall rule over it. For when the carnal part which the apostle calls sin, in that place where he says, It is not I who do it, but sin that dwells in me, Romans 7:17 that part which the philosophers also call vicious, and which ought not to lead the mind, but which the mind ought to rule and restrain by reason from illicit motions - when, then, this part has been moved to perpetrate any wickedness, if it be curbed and if it obey the word of the apostle, Yield not your members instruments of unrighteousness unto sin, Romans 6:13 it is turned towards the mind and subdued and conquered by it, so that reason rules over it as a subject. It was this which God enjoined on him who was kindled with the fire of envy against his brother, so that he sought to put out of the way him whom he should have set as an example. Fret not yourself, or compose yourself, He says: withhold your hand from crime; let not sin reign in your mortal body to fulfill it in the lusts thereof, nor yield your members instruments of unrighteousness unto sin. For to you shall be its turning, so long as you do not encourage it by giving it the rein, but bridle it by quenching its fire. And you shall rule over it; for when it is not allowed any external actings, it yields itself to the rule of the governing mind and righteous will, and ceases from even internal motions. There is something similar said in the same divine book of the woman, when God questioned and judged them after their sin, and pronounced sentence on them all - the devil in the form of the serpent, the woman and her husband in their own persons. For when He had said to her, I will greatly multiply your sorrow and your conception; in sorrow shall you bring forth children, then He added, and your turning shall be to your husband, and he shall rule over you. Genesis 3:16 What is said to Cain about his sin, or about the vicious concupiscence of his flesh, is here said of the woman who had sinned; and we are to understand that the husband is to rule his wife as the soul rules the flesh. And therefore, says the apostle, He that loves his wife, loves himself; for no man ever yet hated his own flesh. Ephesians 5:28-29 This flesh, then, is to be healed, because it belongs to ourselves: is not to be abandoned to destruction as if it were alien to our nature. But Cain received that counsel of God in the spirit of one who did not wish to amend. In fact, the vice of envy grew stronger in him; and, having entrapped his brother, he slew him. Such was the founder of the earthly city. He was also a figure of the Jews who slew Christ the Shepherd of the flock of men, prefigured by Abel the shepherd of sheep: but as this is an allegorical and prophetical matter, I forbear to explain it now; besides, I remember that I have made some remarks upon it in writing against Faustus the Manich an. |
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| 227. Augustine, In Evangelium Joannis Tractatus Cxxiv, 87 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 200 |
| 228. Augustine, On The Holy Trinity, 13.7, 13.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 184, 185 |
| 229. Augustine, Soliloquiorum Libri Duo, 1.1.1, 1.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sapiens (wise man) •wisdom, wise man Found in books: Conybeare, The Irrational Augustine (2006) 114; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 66 |
| 230. Proclus, In Platonis Timaeum Commentarii, 1.44, 1.171 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 183, 246 |
| 231. Stobaeus, Anthology, a b c d\n0 2.95 2.95 2 95\n1 9 9 9 None\n2 2.95 2.95 2 95\n3 14 14 14 None\n4 2.109 2.109 2 109\n5 10 10 10 None\n6 4.28.21 4.28.21 4 28\n7 4.28.22 4.28.22 4 28\n8 '4.22.24 '4.22.24 '4 22\n9 16 16 16 None\n10 2.80 2.80 2 80\n11 22-3 22 22 None\n12 2.81 2.81 2 81\n13 19-82 19 19 None\n14 4 4 4 None\n15 3.245 3.245 3 245 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 232. Aenas of Gaza, Theophrastus Sive De Animarum Immortalitate Et Corporum Resurrectione Dialogus, 9, 40 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 233. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 17.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 234. Augustine, Letters, 136.1, 194.5, 184a.3 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 237 |
| 235. Epicurus, Kuriai Doxai, 16, 7, 27 Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 191 |
| 236. Simplicius of Cilicia, In Epictetum Commentaria, 26-7, praef. p. 193 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 237. Stobaeus, Eclogues, '2.7.5, '2.7.11, 2.66.6, 2.66.7, 2.66.8, 2.66.11-13(SVF 3.650), 2.66.12, 2.66.11, 2.66.10, 2.66.3, 2.65.18, 2.91.15-16(SVF 3.395), 2.115.2, 2.65, 2.115.3, 2.115.4, 2.87.18, 2.144.9, '2.7a.11d, 2.67, 5-12, 14-18, 2.93 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 561 |
| 238. Sextus, The Sentences of Sextus, 381, 44, 45, 46a, 443 Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 183 |
| 239. Stoic School, Stoicor. Veter. Fragm., a b c d\n0 3.698 3.698 3 698\n1 3.674 3.674 3 674\n2 3.623 3.623 3 623\n3 3.371 3.371 3 371\n4 3.686 3.686 3 686\n5 3.136 3.136 3 136\n6 3.229 3.229 3 229\n7 3.230 3.230 3 230\n8 3.231 3.231 3 231\n9 3.232 3.232 3 232\n10 3.233 3.233 3 233\n11 3.228 3.228 3 228\n12 "2.812" "2.812" "2 812"\n13 "1.522" "1.522" "1 522"\n14 "2.811" "2.811" "2 811" Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 324 |
| 240. Long And Sedley, The Hellenistic Philosophers, 1c, 21, 21p, 22q, 25h, 2j, 58a, 61j, 65a, 65b, 66a, i, tb, tc, 58g, f Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 16 |
| 242. Aristophanes Boeotus, Fragments, 6.274c-e Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 188 |
| 244. Plutarch, Virt. Sent. Prof., 76a, 75d Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 24 |
| 250. Author, Amos, 6.1 Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
| 251. Heraclitus, Allegoriae, a b c d\n0 73.8 73.8 73 8\n1 73.10 73.10 73 10\n2 73.9 73.9 73 9\n3 '67.5 '67.5 '67 5 Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 153 |
| 252. Epicurus, Vatican Sayings, '352 Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 149 |
| 253. Author, Judges, 13.17 Tagged with subjects: •stoicism, wise man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566 |
| 259. Philodemus, On Choices And Avoidances, 2 Tsouna‐McKirahan and Indelli, col.6 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 260. Anon., Epicurea, Ed.Usener, p.456 (Scholium on Aristotle, Nicomachean Ethics, 1118b8), p.62 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 261. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, '128 Tagged with subjects: •wise, man Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 146 |
| 262. Anon., Scholium On Aristotle, Nicomachean Ethics, 1118b8(=Usener, Epicurea, 456) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 283 |
| 264. Epicurus, Letter To Menoeceus, 130, 133-135 Tagged with subjects: •nan Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 200 |
| 265. Proclus, Protr., 15-20, 7 p. 41 Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 266. Proclus, Vp, 137 Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 183 |
| 267. Anon., Sententiae Pythagoreorum, 20, 255, 41 Tagged with subjects: •nan Found in books: Schibli, Hierocles of Alexandria (2002) 183 |
| 268. Timaeus Locrus, On The Nature of The World And The Soul, 103c Tagged with subjects: •wise man Found in books: Schibli, Hierocles of Alexandria (2002) 246 |
| 269. Anon., Comm. Bern. In Lucan., a b c d\n0 "9.6" "9.6" "9 6" Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 475 |
| 270. Anon., Corpus Hermeticum, a b c d\n0 "13.2" "13.2" "13 2"\n1 "13.18" "13.18" "13 18"\n2 "13.14" "13.14" "13 14"\n3 "13.7" "13.7" "13 7"\n4 "13.3" "13.3" "13 3"\n5 "13" "13" "13" None\n6 "1.29" "1.29" "1 29"\n7 "1.31" "1.31" "1 31"\n8 "13.16" "13.16" "13 16" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 412 |
| 271. Horace, Car., 1.28.1-1.28.11, 2.14.17-2.14.18 Tagged with subjects: •knowledge, wise man Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 485 |
| 272. Papyri, P.Berl., 13.446 Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 139, 141, 142, 146, 156, 157, 170 |
| 273. Afranius, Fr., frg. 61 r. 3 = non. 21.34 Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 151 |
| 274. Chrysippus, Quaestiones Logicae, 3, 9.7-12 Tagged with subjects: •nan Found in books: Celykte, The Stoic Theory of Beauty (2020) 82 |
| 275. Augustine, Gr. Et Pecc. Or., 1.34, 2.34, 2.40 Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 142, 200 |
| 276. Augustine, C. Ep. Pel., 2.12 Tagged with subjects: •wisdom, wise man Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 200 |
| 277. Augustine, Cont., 48, 11 Tagged with subjects: •nan Found in books: Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 42 |
| 278. Posidonius, Historiae Post Polybium, fgrh. 87.112 = polyb. frg. b30 15. = ds 34/35.33 Tagged with subjects: •wise man Found in books: Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 43 |
| 280. Papyri, P. Cairo (A), 1, 10-12, 2-9, 13 Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 192 |
| 281. Anon., Ahiqar, Armenian, 4.15 Tagged with subjects: •wise man, aḥiqar •wise man, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 150 |
| 282. Anon., Ahiqar, Aramaic, 1.3 Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 139 |
| 283. Anon., 4Q196, 2.5, 2.7-2.8 Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 120, 139 |
| 284. Anon., 4Qtob, 0 Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 173, 177 |
| 285. Ancient Near Eastern Sources, Tablet of Uruk-Warka, 0 Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 161, 165, 178 |
| 286. Anon., Ahiqar, Syriac, 16.1-32.8, 66b-67a, 9.14, 9.6, 8.37, 66a, 66b, 55.6, 55.5, 71b, 70b, 2.6, 2.9, 2.10, 2.11, 2.43, 3.1, 3.9, 3.13, 3.16, 33.17, 33.138, 2.5, 76a, 72a, 71a, 67a, 69b, 76b, 72b Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 139 |
| 287. Papyri, P. British Museum, 10.508 Tagged with subjects: •aḥiqar, as an assyrian wise man •wise man, aḥiqar Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 165, 173 |
| 288. Cleanthes, Hymn To Zeus, 1.537 Tagged with subjects: •law of nature, and wise man •wise man, and stoics •wise man, and law of nature Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 25 |
| 289. Pseudo-Seneca, Octauia, 435-537, 539-592, 538 Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 107 |
