1. Hebrew Bible, Proverbs, 10.19, 17.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 134, 142, 143, 146, 153, 159, 163| 10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃ 17.28. גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב אֹטֵם שְׂפָתָיו נָבוֹן׃ | 10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise. 17.28. Even a fool, when he holdeth his peace, is counted wise; And he that shutteth his lips is esteemed as a man of understanding. |
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2. Hebrew Bible, Judges, 4.32, 5.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143| 5.12. עוּרִי עוּרִי דְּבוֹרָה עוּרִי עוּרִי דַּבְּרִי־שִׁיר קוּם בָּרָק וּשֲׁבֵה שֶׁבְיְךָ בֶּן־אֲבִינֹעַם׃ | 5.12. Awake, awake, Devora: awake, awake, utter a song: arise, Baraq, and lead away thy captives, thou son of Avino῾am. |
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3. Hebrew Bible, Isaiah, 58.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 159| 58.13. אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר׃ | 58.13. If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof; |
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4. Plato, Protagoras, 342b, 342c, 343b, 343a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 148| 343a. τελέως πεπαιδευμένου ἐστὶν ἀνθρώπου. τούτων ἦν καὶ Θαλῆς ὁ Μιλήσιος καὶ Πιττακὸς ὁ Μυτιληναῖος καὶ Βίας ὁ Πριηνεὺς καὶ Σόλων ὁ ἡμέτερος καὶ Κλεόβουλος ὁ Λίνδιος καὶ Μύσων ὁ Χηνεύς, καὶ ἕβδομος ἐν τούτοις ἐλέγετο Λακεδαιμόνιος Χίλων. οὗτοι πάντες ζηλωταὶ καὶ ἐρασταὶ καὶ μαθηταὶ ἦσαν τῆς Λακεδαιμονίων παιδείας, καὶ καταμάθοι ἄν τις αὐτῶν τὴν σοφίαν τοιαύτην οὖσαν, ῥήματα βραχέα ἀξιομνημόνευτα ἑκάστῳ εἰρημένα· οὗτοι καὶ κοινῇ συνελθόντες | 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta. All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together [343b] and dedicated these as the first-fruits of their lore to Apollo in his Delphic temple, inscribing there those maxims which are on every tongue—“Know thyself” and “Nothing overmuch.” To what intent do I say this? To show how the ancient philosophy had this style of laconic brevity; and so it was that the saying of Pittacus was privately handed about with high approbation among the sages—that it is hard to be good. 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta . All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together |
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5. Hebrew Bible, Ecclesiastes, 12.12 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143| 12.12. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃ | 12.12. And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. |
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6. Plato, Laws, 642a, 641e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 148| 641e. νῦν ἀμφισβητουμένων καταμαθεῖν. ΑΘ. ἀλλὰ χρὴ ποιεῖν οὕτως, ὑμᾶς τε ἐπὶ τὸ μαθεῖν καὶ ἐμὲ ἐπὶ τὸ δηλῶσαι πειρώμενον ἁμῶς γέ πως, συντεῖναι, τὸν λόγον. πρῶτον δέ μου ἀκούσατε τὸ τοιόνδε. τὴν πόλιν ἅπαντες ἡμῶν Ἕλληνες ὑπολαμβάνουσιν ὡς φιλόλογός τέ ἐστι καὶ πολύλογος, Λακεδαίμονα δὲ καὶ Κρήτην, τὴν μὲν βραχύλογον, τὴν δὲ πολύνοιαν μᾶλλον ἢ πολυλογίαν ἀσκοῦσαν· | 641e. about the questions now in dispute that we are trying to learn. Ath. Thus, then, we must do,—you must brace yourself in the effort to learn the argument, and I to expound it as best I can. But, first of all, I have a preliminary observation to make: our city, Athens, is, in the general opinion of the Greeks, both fond of talk and full of talk, but Lacedaemon is scant of talk, while Crete is more witty than wordy; |
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| 7. Eupolis, Fragments, 352 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 149 |
| 8. Eupolis, Fragments, 352 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 149 |
| 9. Clitarchus Alexandrinus, Fragments, 16, 31, 39, 80, 32 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 144, 151 |
10. Philo of Alexandria, On The Contemplative Life, 80 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 159 | 80. and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn. |
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| 11. Philo of Alexandria, Who Is The Heir, 10.3-10.5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 151 |
12. Philo of Alexandria, On The Creation of The World, 128, 130 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 151, 152 | 130. And we must understand in the case of every thing else which is decided on by the external senses, there were elder forms and motions previously existing, according to which the things which were created were fashioned and measured out. For although Moses did not describe everything collectively, but only a part of what existed, as he was desirous of brevity, beyond all men that ever wrote, still the few things which he has mentioned are examples of the nature of all, for nature perfects none of those which are perceptible to the outward senses without an incorporeal model. XLV. |
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13. New Testament, 1 Timothy, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 144| 5.13. ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. | 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. |
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14. Epictetus, Discourses, 3.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 207 | 3.22. WHEN one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion ( πρόληψις ) of the thing, we will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, I ought to be manager of the house. If he does so, the master turns round, and seeing him insolently giving orders, drags him forth and flogs him. So it is also in this great city (the world); for here also there is a master of the house who orders every thing. (He says) You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit, and warm the bodies of men properly: go, travel round, and so administer things from the greatest to the least. You are a calf; when a lion shall appear, do your proper business ( i. e. run away): if you do not, you will suffer. You are a bull: advance and fight, for this is your business, and becomes you, and you can do it. You can lead the army against Ilium; be Agamemnon. You can fight in single combat against Hector: be Achilles. But if Thersites came forward and claimed the command, he would either not have obtained it; or if he did obtain it, he would have disgraced himself before many witnesses. Do you also think about the matter carefully: it is not what it seems to you. (You say) I wear a cloak now and I shall wear it then: I sleep hard now, and I shall sleep hard then: I will take in addition a little bag now and a staff, and I will go about and begin to beg and to abuse those whom I meet; and if I see any man plucking the hair out of his body, I will rebuke him, or if he has dressed his hair, or if he walks about in purple—If you imagine the thing to be such as this, keep far away from it: do not approach it: it is not at all for you. But if you imagine it to be what it is, and do not think yourself to be unfit for it, consider what a great thing you undertake. In the first place in the things which relate to yourself, you must not be in any respect like what you do now: you must not blame God or man: you must take away desire altogether, you must transfer avoidance ( ἔκκλισις ) only to the things which are within the power of the will: you must not feel anger nor resentment nor envy nor pity; a girl must not appear handsome to you, nor must you love a little reputation, nor be pleased with a boy or a cake. For you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things, and they have many means of concealment. A man shuts the door, he sets somebody before the chamber: if a person comes, say that he is out, he is not at leisure. But the Cynic instead of all these things must use modesty as his protection: if he does not, he will be indecent in his nakedness and under the open sky. This is his house, his door: this is the slave before his bedchamber: this is his darkness. For he ought not to wish to hide any thing that he does: and if he does, he is gone, he has lost the character of a Cynic, of a man who lives under the open sky, of a free man: he has begun to fear some external thing, he has begun to have need of concealment, nor can he get concealment when he chooses. For where shall he hide himself and how? And if by chance this public instructor shall be detected, this paedagogue, what kind of things will he be compelled to suffer? when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? It cannot be: it is impossible. In the first place then you must make your ruling faculty pure, and this mode of life also. Now (you should say), to me the matter to work on is my understanding, as wood is to the carpenter, as hides to the shoemaker; and my business is the right use of appearances. But the body is nothing to me: the parts of it are nothing to me. Death? Let it come when it chooses, either death of the whole or of a part. Fly, you say. And whither; can any man eject me out of the world? He cannot. But wherever I go, there is the sun, there is the moon, there are the stars, dreams, omens, and the conversation ( ὁμιλία ) with Gods. Then, if he is thus prepared, the true Cynic cannot be satisfied with this; but he must know that he is sent a messenger from Zeus to men about good and bad things, to show them that they have wandered and are seeking the substance of good and evil where it is not, but where it is, they never think; and that he is a spy, as Diogenes was carried off to Philip after the battle of Chaeroneia as a spy. For in fact a Cynic is a spy of the things which are good for men and which are evil, and it is his duty to examine carefully and to come and report truly, and not to be struck with terror so as to point out as enemies those who are not enemies, nor in any other way to be perturbed by appearances nor confounded. It is his duty then to be able with a loud voice, if the occasion should arise, and appearing on the tragic stage to say like Socrates: Men, whither are you hurrying, what are you doing, wretches? like blind people you are wandering up and down: you are going by another road, and have left the true road: you seek for prosperity and happiness where they are not, and if another shows you where they are, you do not believe him. Why do you seek it without? In the body? It is not there. If you doubt, look at Myro, look at Ophellius. In possessions? It is not there. But if you do not believe me, look at Croesus: look at those who are now rich, with what lamentations their life is filled. In power? It is not there. If it is, those must be happy who have been twice and thrice consuls; but they are not. Whom shall we believe in these matters? You who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? Much from his head he tore his rooted hair: Iliad, x. 15. and what does he say himself? I am perplexed, he says, and Disturb’d I am, and my heart out of my bosom Is leaping. Iliad x. 91. Wretch, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted, the part with which we desire, with which we avoid, with which we move towards and move from things. How neglected? He knows not the nature of good for which he is made by nature and the nature of evil; and what is his own, and what belongs to another; and when any thing that belongs to others goes badly, he says, Wo to me, for the Hellenes are in danger. Wretched is his ruling faculty, and alone neglected and uncared for. The Hellenes are going to die destroyed by the Trojans. And if the Trojans do not kill them, will they not die? Yes; but not all at once. What difference then does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is any thing else then going to happen than the separation of the soul and the body? Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? It is. Why then do you lament (and say) Oh, you who are a king and have the sceptre of Zeus? An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion ( ἔκκλισις )? was your movement (pursuits)? was your avoidance of things? He replies, No; but the wife of my brother was carried off. Was it not then a great gain to be deprived of an adulterous wife?—Shall we be despised then by the Trojans?—What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them? In what then is the good, since it is not in these things? Tell us, you who are lord, messenger and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to be in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? That which flows easily, that which is happy, that which is not impeded. Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? In that which is free. Do you possess the body then free or is it in servile condition? We do not know. Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of every thing which is stronger? Yes, it is a slave. How then is it possible that any thing which belongs to the body can be free from hindrance? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? Perhaps nothing. And who is able to compel you to assent to that which appears false? No man. And who can compel you not to assent to that which appears true? No man. By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do any thing, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? No man. You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here. And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily? See, God has sent you a man to show you that it is possible. Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children, no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countece? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master? This is the language of the Cynics, this their character, this is their purpose. You say No: but their characteristic is the little wallet, and staff, and great jaws: the devouring of all that you give them, or storing it up, or the abusing unseasonably all whom they meet, or displaying their shoulder as a fine thing.—Do you see how you are going to undertake so great a business? First take a mirror: look at your shoulders; observe your loins, your thighs. You are going, my man, to be enrolled as a combatant in the Olympic games, no frigid and miserable contest. In the Olympic games a man is not permitted to be conquered only and to take his departure; but first he must be disgraced in the sight of all the world, not in the sight of Athenians only, or of Lacedaemonians or of Nicopolitans; next he must be whipped also if he has entered into the contests rashly: and before being whipped, he must suffer thirst and heat, and swallow much dust. Reflect more carefully, know thyself, consult the divinity, without God attempt nothing; for if he shall advise you (to do this or anything), be assured that he intends you to become great or to receive many blows. For this very amusing quality is conjoined to a Cynic: he must be flogged like an ass, and when he is flogged, he must love those who flog him, as if he were the father of all, and the brother of all.—You say No; but if a man flogs you, stand in the public place and call out, Caesar, what do I suffer in this state of peace under thy protection. Let us bring the offender before the proconsul.—But what is Caesar to a Cynic, or what is a proconsul or what is any other except him who sent the Cynic down hither, and whom he serves, namely Zeus? Does he call upon any other than Zeus? Is he not convinced that whatever he suffers, it is Zeus who is exercising him? Hercules when he was exercised by Eurystheus did not think that he was wretched, but without hesitation he attempted to execute all that he had in hand. And is he who is trained to the contest and exercised by Zeus going to call out and to be vexed, he who is worthy to bear the sceptre of Diogenes? Hear what Diogenes says to the passers by when he is in a fever, Miserable wretches, will you not stay? but are you going so long a journey to Olympia to see the destruction or the fight of athletes; and will you not choose to see the combat between a fever and a man? Would such a man accuse God who sent him down as if God were treating him unworthily, a man who gloried in his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency of behaviour, because he displays his virtue more conspicuously? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the great king (the king of Persia)? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? But where there are corrupt principles, there these things must of necessity be. When the young man asked, if when a Cynic has fallen sick, and a friend asks him to come to his house and to be take care of in his sickness, shall the Cynic accept the invitation, he replied, And where shall you find, I ask, a Cynic’s friend? For the man who invites ought to be such another as the Cynic that he may be worthy of being reckoned the Cynic’s friend. He ought to be a partner in the Cynic’s sceptre and his royalty, and a worthy minister, if he intends to be considered worthy of a Cynic’s friendship, as Diogenes was a friend of Antisthenes, as Crates was a friend of Diogenes. Do you think that if a man comes to a Cynic and salutes him, that he is the Cynic’s friend, and that the Cynic will think him worthy of receiving a Cynio into his house? So that if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man’s house and to be well fed there for a time. Why then do you think of attempting so great a thing (as the life of a Cynic)? But, said the young man, shall marriage and the procreation of children as a chief duty be undertaken by the Cynic? If you grant me a community of wise men, Epictetus replies, perhaps no man will readily apply himself to the Cynic practice. For on whose account should he undertake this manner of life? However if we suppose that he does, nothing will prevent him from marrying and begetting children; for his wife will be another like himself, and his father in law another like himself, and his children will be brought up like himself. But in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction be employed only on the ministration of God, It is remarkable that Epictetus here uses the same word ( ἀπερισπάστως ) with St. Paul, 1 Cor. vii. 35, and urges the same consideration, of applying wholly to the service of God, to dissuade from marriage. His observation too that the state of things was then ( ὡς ἐν παρατάξει ) like that of an army prepared for battle, nearly resembles the Apostle’s ( ἐνεστῶσα ἀνάγκη ) present necessity. St. Paul says 2 Tim. ii. 4 ( οὐδεὶς στρατευόμενος ἐμπλέκεται etc.) no man that warreth entangleth himself with the affairs of life. So Epictetus says here that a Cynic must not be ( ἐμπεπλεγμένον ) in relations etc. From these and many other passages of Epictetus one would be inclined to think that he was not unacquainted with St. Paul’s Epistles or that he had heard something of the Christian doctrine. Mrs. Carter. I do not find any evidence of Epictetus being acquainted with the Epistles of Paul. It is possible that he had heard something of the Christian doctrine, but I have not observed any evidence of the fact. Epictetus and Paul have not the same opinion about marriage, for Paul says that if they cannot contain, let them marry: for it is better to marry than to burn. Accordingly his doctrine is to avoid fornication let every man have his own wife, and let every woman have her own husband. He does not directly say what a man should do when he is not able to maintain a wife; but the inference is plain what he will do (I Cor. vii. 2). Paul’s view of marriage differs from that of Epictetus, who recommends marriage. Paul does not: he writes, I say therefore to the unmarried and widows, It is good for them if they abide even as I. He does not acknowledge marriage and the begetting of children as a duty; which Epictetus did. In the present condition of the world Epictetus says that the minister of God should not marry, because the cares of a family would distract him and make him unable to discharge his duties. There is sound sense in this. A minister of God should not be distracted by the cares of a family, especially if he is poor. able to go about among men, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable and good man? and if he observes them he will lose the character of the messenger, and spy and herald of God. For consider that it is his duty to do something towards his father in law, something to the other kinsfolks of his wife, something to his wife also (if he has one). He is also excluded by being a Cynic from looking after the sickness of his own family, and from providing for their support. And to say nothing of the rest, he must have a vessel for heating water for the child that he may wash it in the bath; wool for his wife when she is delivered of a child, oil, a bed, a cup: so the furniture of the house is increased. I say nothing of his other occupations, and of his distraction. Where then now is that king, he who devotes himself to the public interests, The people’s guardian and so full of cares. Homer, Iliad ii. 25 whose duty it is to look after others, the married and those who have children; to see who uses his wife well, who uses her badly; who quarrels; what family is well administered, what is not; going about as a physician does and feels pulses? He says to one, you have a fever, to another you have a head-ache, or the gout: he says to one, abstain from food; to another he says, eat; or do not use the bath; to another, you require the knife, or the cautery. How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the school-master with writing tablets, and styles (for writing). Besides must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him.—Yes, but Crates took a wife.—You are speaking of a circumstance which arose from love and of a woman who was another Crates. But we are inquiring about ordinary marriages and those which are free from distractions, and making this inquiry we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic. How then shall a man maintain the existence of society? In the name of God, are those men greater benefactors to society who introduce into the world to occupy their own places two or three grunting children, or those who superintend as far as they can all mankind, and see what they do, how they live, what they attend to, what they neglect contrary to their duty? Did they who left little children to the Thebans do them more good than Epaminondas who died childless? And did Priamus who begat fifty worthless sons or Danaus or Aeolus contribute more to the community than Homer? then shall the duty of a general or the business of a writer exclude a man from marriage or the begetting of children, and such a man shall not be judged to have accepted the condition of childlessness for nothing; and shall not the royalty of a Cynic be considered an equivalent for the want of children? Do we not perceive his grandeur and do we not justly contemplate the character of Diogenes; and do we instead of this turn our eyes to the present Cynics who are dogs that wait at tables, and in no respect imitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have moved us at all nor should we have wondered if a Cynic should not marry or beget children. Man, the Cynic is the father of all men; the men are his sons, the women are his daughters: he so carefully visits all, so well does he care for all. Do you think that it is from idle impertinence that he rebukes those whom he meets? He does it as a father, as a brother, and as the minister of the father of all, the minister of Zeus. If you please, ask me also if a Cynic shall engage in the administration of the state. Fool, do you seek a greater form of administration than that in which he is engaged? Do you ask if he shall appear among the Athenians and say something about the revenues and the supplies, he who must talk with all men, alike with Athenians, alike with Corinthians, alike with Romans, not about supplies, nor yet about revenues, nor about peace or war, but about happiness and unhappiness, about good fortune and bad fortune, about slavery and freedom? When a man has undertaken the administration of such a state, do you ask me if he shall engage in the administration of a state? ask me also if he shall govern (hold a magisterial office): again I will say to you, Fool, what greater government shall he exercise than that which he exercises now? It is necessary also for such a man (the Cynic) to have a certain habit of body: for if he appears to be consumptive, thin and pale, his testimony has not then the same weight. For he must not only by showing the qualities of the soul prove to the vulgar that it is in his power independent of the things which they admire to be a good man, but he must also show by his body that his simple and frugal way of living in the open air does not injure even the body. See, he says, I am a proof of this, and my own body also is. So Diogenes used to do, for he used to go about fresh looking, and he attracted the notice of the many by his personal appearance. But if a Cynic is an object of compassion, he seems to be a beggar: all persons turn away from him, all are offended with him; for neither ought he to appear dirty so that he shall not also in this respect drive away men; but his very roughness ought to be clean and attractive. There ought also to belong to the Cynic much natural grace and sharpness; and if this is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, Are you the Diogenes who does not believe that there are gods? And, how, replied Diogenes, can this be when I think that you are odious to the gods? On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer’s line (Iliad, ii. 24) A man a councillor should not sleep all night, he answered, when he was half asleep, The people’s guardian and so full of cares. But before all the Cynic’s ruling faculty must be purer than the sun; and if it is not, he must necessarily be a cunning knave and a fellow of no principle, since while he himself is entangled in some vice he will reprove others. For see how the matter stands: to these kings and tyrants their guards and arms give the power of reproving some persons, and of being able even to punish those who do wrong though they are themselves bad; but to a Cynic instead of arms and guards it is conscience ( τὸ συνειδός ) which gives this power. When he knows that he has watched and laboured for mankind, and has slept pure, and sleep has left him still purer, and that he thought whatever he has thought as a friend of the gods, as a minister, as a participator of the power of Zeus, and that on all occasions he is ready to say Lead me, O Zeus, and thou, O Destiny; and also, If so it pleases the gods, so let it be; why should he not have confidence to speak freely to his own brothers, to his children, in a word to his kinsmen? For this reason he is neither over curious nor a busybody when he is in this state of mind; for he is not a meddler with the affairs of others when he is superintending human affairs, but he is looking after his own affairs. If that is not so, you may also say that the general is a busybody, when he inspects his soldiers, and examines them and watches them and punishes the disorderly. But if while you have a cake under your arm, you rebuke others, I will say to you, Will you not rather go away into a corner and eat that which you have stolen; what have you to do with the affairs of others? For who are you? are you the bull of the herd, or the queen of the bees? Show me the tokens of your supremacy, such as they have from nature. But if you are a drone claiming the sovereignty over the bees, do you not suppose that your fellow citizens will put you down as the bees do the drones? The Cynic also ought to have such power of endurance as to seem insensible to the common sort and a stone: no man reviles him, no man strikes him, no man insults him, but he gives his body that any man who chooses may do with it what he likes. For he bears in mind that the inferior must be overpowered by the superior in that in which it is inferior; and the body is inferior to the many, the weaker to the stronger. He never then descends into such a contest in which he can be overpowered; but he immediately withdraws from things which belong to others, he claims not the things which are servile. But where there is will and the use of appearances, there you will see how many eyes he has so that you may say, Argus was blind compared with him. Is his assent ever hasty, his movement (towards an object) rash, does his desire ever fail in its object, does that which he would avoid befal him, is his purpose unaccomplished, does he ever find fault, is he ever humiliated, is he ever envious? To these he directs all his attention and energy; but as to every thing else he snores supine. All is peace; there is no robber who takes away his will, no tyrant. But what say you as to his body? I say there is. And his possessions? I say there is. And as to magistracies and honours?— What does he care for them?—When then any person would frighten him through them, he says to him, Begone, look for children: masks are formidable to them; but I know that they are made of shell, and they have nothing inside. About such a matter as this you are deliberating. Therefore, if you please, I urge you in God’s name, defer the matter, and first consider your preparation for it. For see what Hector says to Andromache, Retire rather, he says, into the house and weave: War is the work of men of all indeed, but specially ’tis mine. II. vi. 490. So he was conscious of his own qualification, and knew her weakness. |
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15. New Testament, John, 1.1-1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. |
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16. New Testament, Matthew, 6.7, 22.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143, 146, 151, 207| 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 22.21. λέγουσιν Καίσαρος. τότε λέγει αὐτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. | 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. 22.21. They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's." |
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| 17. Plutarch, On Being A Busybody, 519c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 149, 151 |
| 18. Anon., Didache, 8.2, 11.4-11.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143, 152 |
| 19. Hermas, Mandates, 11.11-11.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 151 |
| 20. Justin, First Apology, 14.4-14.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 152 |
| 21. Clement of Alexandria, Miscellanies, 5.46 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 152 |
| 22. Clement of Alexandria, Christ The Educator, 2.45-2.52, 2.52.3-2.52.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142, 163 |
| 23. Nag Hammadi, The Sentences of Sextus, 127, 145, 15, 151, 151-164b, 152, 153, 154, 155, 156, 158, 159, 16, 160, 161, 162, 162a, 162b, 163, 164, 164a, 164b, 165, 165a-173, 166, 167, 168, 169, 17, 170, 171, 171a, 171b, 172, 173, 18, 19, 20, 21, 230a-231, 280b, 352, 366, 431, 93, 157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 135, 151 |
24. Origen, Against Celsus, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 | 5.1. It is not, my reverend Ambrosius, because we seek after many words - a thing which is forbidden, and in the indulgence of which it is impossible to avoid sin - that we now begin the fifth book of our reply to the treatise of Celsus, but with the endeavour, so far as may be within our power, to leave none of his statements without examination, and especially those in which it might appear to some that he had skilfully assailed us and the Jews. If it were possible, indeed, for me to enter along with my words into the conscience of every one without exception who peruses this work, and to extract each dart which wounds him who is not completely protected with the whole armour of God, and apply a rational medicine to cure the wound inflicted by Celsus, which prevents those who listen to his words from remaining sound in the faith, I would do so. But since it is the work of God alone, in conformity with His own Spirit, and along with that of Christ, to take up His abode invisibly in those persons whom He judges worthy of being visited; so, on the other hand, is our object to try, by means of arguments and treatises, to confirm men in their faith, and to earn the name of workmen needing not to be ashamed, rightly dividing the word of truth. And there is one thing above all which it appears to us we ought to do, if we would discharge faithfully the task enjoined upon us by you, and that is to overturn to the best of our ability the confident assertions of Celsus. Let us then quote such assertions of his as follow those which we have already refuted (the reader must decide whether we have done so successfully or not), and let us reply to them. And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the mind of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down every high thing that exalts itself against the knowledge of God, and the imagination of Celsus, who exalts himself against us, and against Jesus, and also against Moses and the prophets, in order that He who gave the word to those who published it with great power may supply us also, and bestow upon us great power, so that faith in the word and power of God may be implanted in the minds of all who will peruse our work. |
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| 25. Origen, Homilies On Ezekiel, 1.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 153 |
| 26. Origen, Philocalia, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 153 |
| 27. Origen, Philocalia, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 153 |
| 28. Porphyry, Letter To Marcella, 20, 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 153 |
29. Origen, Commentary On John, 5.1-5.2, 5.4-5.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142, 143, 144 | 5.4. I feel myself growing dizzy with all this, and wonder whether, in obeying you, I have not been obeying God, nor walking in the footsteps of the saints, unless it be that my too great love to you, and my unwillingness to cause you any pain, has led me astray and caused me to think of all these excuses. We started from the words of the preacher, where he says: My son, beware of making many books. With this I compare a saying from the Proverbs of the same Solomon, In the multitude of words you shall not escape sin; but in sparing your lips you shall be wise. Here I ask whether speaking many words of whatever kind is a multitude of words (in the sense of the preacher), even if the many words a man speaks are sacred and connected with salvation. If this be the case, and if he who makes use of many salutary words is guilty of multitude of words, then Solomon himself did not escape this sin, for he spoke 1 Kings 4:32 three thousand proverbs, and five thousand songs, and he spoke of trees from the cedar that is in Lebanon even unto the hyssop that springs out of the wall, he spoke also of beasts and of fowl, and of creeping things and of fishes. How, I may ask, can any one give any course of instruction, without a multitude of words, using the phrase in its simplest sense? Does not Wisdom herself say to those who are perishing, Proverbs 1:24 I stretched out my words, and you heeded not? Do we not find Paul, too, extending his discourse from morning to midnight, Acts 20:7-9 when Eutychus was borne down with sleep and fell down, to the dismay of the hearers, who thought he was killed? If, then, the words are true, In much speaking you will not escape sin, and if Solomon was yet not guilty of great sin when he discoursed on the subjects above mentioned, nor Paul when he prolonged his discourse till midnight, then the question arises, What is that much speaking which is referred to? And then we may pass on to consider what are the many books. Now the entire Word of God, who was in the beginning with God, is not much speaking, is not words; for the Word is one, being composed of the many speculations (theoremata), each of which is a part of the Word in its entirety. Whatever words there be outside of this one, which promise to give any description and exposition, even though they be words about truth, none of these, to put it in a somewhat paradoxical way, is Word or Reason, they are all words or reasons. They are not the monad, far from it; they are not that which agrees and is one in itself, by their inner divisions and conflicts unity has departed from them, they have become numbers, perhaps infinite numbers. We are obliged, therefore, to say that whoever speaks that which is foreign to religion is using many words, while he who speaks the words of truth, even should he go over the whole field and omit nothing, is always speaking the one word. Nor are the saints guilty of much speaking, since they always have the aim in view which is connected with the one word. It appears, then, that the much speaking which is condemned is judged to be so rather from the nature of the views propounded, than from the number of the words pronounced. Let us see if we cannot conclude in the same way that all the sacred books are one book, but that those outside are the many books of the preacher. The proof of this must be drawn from Holy Scripture, and it will be most satisfactorily established if I am able to show that it is not only one book, taking the word now in its commoner meaning, that we find to be written about Christ. Christ is written about even in the Pentateuch; He is spoken of in each of the Prophets, and in the Psalms, and, in a word, as the Saviour Himself says, in all the Scriptures. He refers us to them all, when He says: John 5:39 Search the Scriptures, for in them ye think you have eternal life, and these are they which testify of Me. And if He refers us to the Scriptures as testifying of Him, it is not to one that He sends us, to the exclusion of another, but to all that speak of Him, those which, in the Psalms, He calls the chapter of the book, saying, In the chapter of the book it is written of Me. If any one proposes to take these words, In the chapter of the book it is written of Me, literally, and to apply them to this or that special passage where Christ is spoken of, let him tell us on what principle he warrants his preference for one book over another. If any one supposes that we are doing something of this kind ourselves, and applying the words in question to the book of Psalms, we deny that we do so, and we would urge that in that case the words should have been, In this book it is written of Me. But He speaks of all the books as one chapter, thus summing up in one all that is spoken of Christ for our instruction. In fact the book was seen by John, Revelation 5:1-5 written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David, Revelation 3:7 he that opens and none shall shut, and that shuts and none shall open. For the book here spoken of means the whole of Scripture; and it is written within (lit. in front), on account of the meaning which is obvious, and on the back, on account of its remoter and spiritual sense. Observe, in addition to this, if a proof that the sacred writings are one book, and those of an opposite character many, may not be found in the fact that there is one book of the living from which those who have proved unworthy to be in it are blotted out, as it is written: Let them be blotted out of the book of the living, while of those who are to undergo the judgment, there are books in the plural, as Daniel says: Daniel 7:10 The judgment was set, and the books were opened. But Moses also bears witness to the unity of the sacred book, when he says: Exodus 32:32 If Thou forgive the people their sins, forgive, but if not, then wipe me out of the book which You have written. The passage in Isaiah, too, I read in the same way. It is not peculiar to his prophecy that the words of the book should be sealed, and should neither be read by him who does not know letters, because he is ignorant of letters, nor by him who is learned, because the book is sealed. This is true of every writing, for every written work needs the reason (Logos) which closed it to open it. He shall shut, and none shall open, Isaiah 22:22 and when He opens no one can cast doubt on the interpretation He brings. Hence it is said that He shall open and no man shall shut. I infer a similar lesson from the book spoken of in Ezekiel, in which was written lamentation, and a song, and woe. For the whole book is full of the woe of the lost, and the song of the saved, and the lamentation of those between these two. And John, too, when he speaks of his eating the one roll, Revelation 10:9-10 in which both front and back were written on, means the whole of Scripture, one book which is, at first, most sweet when one begins, as it were, to chew it, but bitter in the revelation of himself which it makes to the conscience of each one who knows it. I will add to the proof of this an apostolic saying which has been quite misunderstood by the disciples of Marcion, who, therefore, set the Gospels at naught. The Apostle says: Romans 2:16 According to my Gospel in Christ Jesus; he does not speak of Gospels in the plural, and, hence, they argue that as the Apostle only speaks of one Gospel in the singular, there was only one in existence. But they fail to see that, as He is one of whom all the evangelists write, so the Gospel, though written by several hands, is, in effect, one. And, in fact, the Gospel, though written by four, is one. From these considerations, then, we learn what the one book is, and what the many books, and what I am now concerned about is, not the quantity I may write, but the effect of what I say, lest, if I fail in this point, and set forth anything against the truth itself, even in one of my writings, I should prove to have transgressed the commandment, and to be a writer of many books. Yet I see the heterodox assailing the holy Church of God in these days, under the pretence of higher wisdom, and bringing forward works in many volumes in which they offer expositions of the evangelical and apostolic writings, and I fear that if I should be silent and should not put before our members the saving and true doctrines, these teachers might get a hold of curious souls, which, in the absence of wholesome nourishment, might go after food that is forbidden, and, in fact, unclean and horrible. It appears to me, therefore, to be necessary that one who is able to represent in a genuine manner the doctrine of the Church, and to refute those dealers in knowledge, falsely so-called, should take his stand against historical fictions, and oppose to them the true and lofty evangelical message in which the agreement of the doctrines, found both in the so-called Old Testament and in the so-called New, appears so plainly and fully. You yourself felt at one time the lack of good representatives of the better cause, and were impatient of a faith which was at issue with reason and absurd, and you then, for the love you bore to the Lord, gave yourself to composition from which, however, in the exercise of the judgment with which you are endowed, you afterwards desisted. This is the defense which I think admits of being made for those who have the faculty of speaking and writing. But I am also pleading my own cause, as I now devote myself with what boldness I may to the work of exposition; for it may be that I am not endowed with that habit and disposition which he ought to have who is fitted by God to be a minister of the New Covet, not of the letter but of the spirit. < |
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| 30. Origen, On Prayer, 21.1.1-21.1.2, 21.1.10-21.1.11, 21.2, 21.2.4-21.2.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 143, 144 |
| 31. Pseudo Clementine Literature, Epistles To Virgins, 1.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 153 |
32. Porphyry, Life of Plotinus, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 149, 152 | 14. In style Plotinus is concise, dense with thought, terse, more lavish of ideas than of words, most often expressing himself with a fervid inspiration. He followed his own path rather than that of tradition, but in his writings both the Stoic and Peripatetic doctrines are sunk; Aristotle's Metaphysics, especially, is condensed in them, all but entire. He had a thorough theoretical knowledge of Geometry, Mechanics, Optics, and Music, though it was not in his temperament to go practically into these subjects. At the Conferences he used to have treatises by various authors read aloud--among the Platonists it might be Severus of Cronius, Numenius, Gaius, or Atticus; and among the Peripatetics Aspasius, Alexander, Adrastus, or some such writer, at the call of the moment. But it was far from his way to follow any of these authors blindly; he took a personal, original view, applying Ammonius' method to the investigation of every problem. He was quick to absorb; a few words sufficed him to make clear the significance of some profound theory and so to pass on. After hearing Longinus' work On Causes and his Antiquary, he remarked: 'Longinus is a man of letters, but in no sense a philosopher.' One day Origen came to the conference-room; Plotinus blushed deeply and was on the point of bringing his lecture to an end; when Origen begged him to continue, he said: 'The zest dies down when the speaker feels that his hearers have nothing to learn from him.' |
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| 33. Anon., The Acts of Paul And Thecla, 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 163 |
| 34. Diogenes Laertius, Lives of The Philosophers, 1.70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 135 |
| 35. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 3.103 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 36. Iamblichus, Life of Pythagoras, 162.2-162.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 149, 159 |
| 37. Ambrose, On Noah And The Ark, 26, 10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 38. Anon., Alphabetical Collection, pg 65.372.17-18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 163 |
| 39. Basil of Caesarea, Letters, 263.4, 265.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 40. Ambrose, Commentary On The Song of Songs, 1.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 41. Ambrose, On Cain And Abel, 1.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 42. Ambrose, De Exhortatione Virginitatis Liber Unus, 12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 43. Ambrose, De Institutione Virginis, 1.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 44. Ambrose, The Prayer of Job And David, 1.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 45. John Chrysostom, Homlies On Psalms, 139 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 46. Ambrose, De Virginibus, 3.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 47. Ambrose, Enarrationes In Xii Paslmos, 1.26, 36.28, 36.66, 37.42, 40.41 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142, 153 |
| 48. Ambrose, Letters, 7, 66 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 49. Ambrose, Homilies On Luke, 9.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 50. Ambrose, Expositio Psalmi Cxviii, 2-5, 8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 51. John Chrysostom, Ad Illuminandos Catecheses 12 (Series Prima Et Secunda), 4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
52. Ambrose, On Duties, 1.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 | 1.3. I do not therefore claim for myself the glory of the apostles (for who can do this save those whom the Son of God Himself has chosen?); nor the grace of the prophets, nor the virtue of the evangelists, nor the cautious care of the pastors. I only desire to attain to that care and diligence in the sacred writings, which the Apostle has placed last among the duties of the saints; 1 Corinthians 12:10 and this very thing I desire, so that, in the endeavour to teach, I may be able to learn. For one is the true Master, Who alone has not learned, what He taught all; but men learn before they teach, and receive from Him what they may hand on to others. |
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| 53. Jerome, Letters, 133.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 204 |
| 54. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), 3.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 55. Olympiodorus Diaconus, Commentarii In Job, 3.294 (6th cent. CE - 6th cent. CE) Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 142 |
| 56. Shepherd of Hermas, Sirach, 20.5, 20.8, 20.7a, 20.1, 20.7, 21.20, 32.8 Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 134, 142, 159 |
| 57. Cyprian, Damascus Document, 10.17-10.18, 11.4-11.5, 12.1-12.2 Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 159 |
| 58. John Chrysostom, Homiliae In Epistulam Ad Hebraeos, 15.4 Tagged with subjects: •Wordiness Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 163 |
| 59. Anon., Sententiae Pythagoreorum, 121b, 15, 16, 55, 10 Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 146, 151 |
