[1]: This seems to be an imitation of what Plato says in the Protagoras. "We must not look upon all bold (θαρραλέους) men as courageous (ἀνδρείους), for boldness is derived from human skill, or from anger, or from madness; but courage arises only from nature, and from a good disposition of the soul."—P. 350.
[2]: This seems to be an imitation of what Plato says in the Protagoras. "We must not look upon all bold (θαρραλέους) men as courageous (ἀνδρείους), for boldness is derived from human skill, or from anger, or from madness; but courage arises only from nature, and from a good disposition of the soul."—P. 350.
[3]: The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part."
[4]: The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part."
[5]: Deuteronomy xxviii 15.
[6]: Deuteronomy xxviii 15.
[7]: Numbers xxvii 16.
[8]: Numbers xxvii 16.
[9]: Deuteronomy xxiii. 19.
[10]: Deuteronomy xxiii. 19.
[11]: Leviticus xix. 13.
[12]: Leviticus xix. 13.
[13]: Deut. xxiv. 10.
[14]: Deut. xxiv. 19.
[15]: Deut. xxiv. 20.
[16]: Deut. xxiv. 10.
[17]: Deut. xxiv. 19.
[18]: Deut. xxiv. 20.
[19]: Deuteronomy xxiv. 4.
[20]: Deuteronomy xxiv. 4.
[21]: Exodus xxiii 4.
[22]: Exodus xxiii, 10.
[23]: Leviticus xxv. 8.
[24]: Exodus xxiii 4.
[25]: Exodus xxiii, 10.
[26]: Leviticus xxv. 8.
[27]: Deuteronomy x. 19.
[28]: Deuteronomy x. 19.
[29]: Deuteronomy xxvii 3.
[30]: Deuteronomy xxvii 3.
[31]: Deuteronomy xx. 10.
[32]: Deuteronomy xxi. 10.
[33]: Deuteronomy xx. 10.
[34]: Deuteronomy xxi. 10.
[35]: Deuteronomy xxi. 14.
[36]: Exodus xxiii, 5.
[37]: Deuteronomy xxi. 14.
[38]: Exodus xxiii, 5.
[39]: Exodus xxiii. 4.
[40]: Deuteronomy xv. 12.
[41]: Exodus xxiii. 4.
[42]: Deuteronomy xv. 12.
[43]: Exodus xxiii. 19.
[44]: Exodus xxiii. 19.
[45]: The Greek is σφάγια, not θυσία.
[46]: The Greek is σφάγια, not θυσία.
[47]: Exodus xxiii. 19.
[48]: Exodus xxiii. 19.
[49]: Deuteronomy xxv. 4.
[50]: Deuteronomy xxii. 10.
[51]: Deuteronomy xxv. 4.
[52]: Deuteronomy xxii. 10.
[53]: Deuteronomy xx. 19.
[54]: This idea is deservedly reprobated by Cicero, De Amic. xvi. "We shall be able to arrive at another definition of true friendship when we have first mentioned what Scipio was accustomed to blame with great indignation. He used to say that no sentence more hostile to friendship, or more at variance with every correct notion of it, could possibly be found, than that one of the man who said that it became a man always to form a friendship with the idea that he might some day or other hate his friend. And he said that he could never be induced to believe that this, as some people fancied, had been said by Bias, who was accounted one of the seven wise men, but he looked upon it as the saying of some profligate or ambitious man, or of some one who referred everything to the preservation of his own powers."
[55]: Deuteronomy xx. 19.
[56]: This idea is deservedly reprobated by Cicero, De Amic. xvi. "We shall be able to arrive at another definition of true friendship when we have first mentioned what Scipio was accustomed to blame with great indignation. He used to say that no sentence more hostile to friendship, or more at variance with every correct notion of it, could possibly be found, than that one of the man who said that it became a man always to form a friendship with the idea that he might some day or other hate his friend. And he said that he could never be induced to believe that this, as some people fancied, had been said by Bias, who was accounted one of the seven wise men, but he looked upon it as the saying of some profligate or ambitious man, or of some one who referred everything to the preservation of his own powers."
[57]: The expression occurs in Theognis, who says, Τίκτει τοι κόρος ὕβριν, ὅταν κακῷ ὄλβος ἕπηται ἀνθρώπῳ καὶ ὅτῳ μὴ νόος ἄρτιος ᾖ. xvi. 7.
[58]: The expression occurs in Theognis, who says, Τίκτει τοι κόρος ὕβριν, ὅταν κακῷ ὄλβος ἕπηται ἀνθρώπῳ καὶ ὅτῳ μὴ νόος ἄρτιος ᾖ. xvi. 7.
[59]: Deuteronomy viii. 18.
[60]: Deuteronomy viii. 18.
[61]: Numbers xv. 30.
[62]: Pindar says nothing of the sort. The passage which Philo appears to allude to is the beginning of the second Olympic Ode: ἀναξίφόρμιγγες ὕμνοι τίνα θεὸν τιν᾽ ἡρῶα τίνα δ᾽ ἄνδρα κελαδήσομεν, which Horace has translated, Od. I. xii. 1. Quem virum, aut heroa, lyra, vel acri Tibia sumes celebrare, Clio? Quem Deum?! Cujus recinet jocosa Nomen imago.
[63]: Numbers xv. 30.
[64]: Pindar says nothing of the sort. The passage which Philo appears to allude to is the beginning of the second Olympic Ode: ἀναξίφόρμιγγες ὕμνοι τίνα θεὸν τιν᾽ ἡρῶα τίνα δ᾽ ἄνδρα κελαδήσομεν, which Horace has translated, Od. I. xii. 1. Quem virum, aut heroa, lyra, vel acri Tibia sumes celebrare, Clio? Quem Deum?! Cujus recinet jocosa Nomen imago.
[65]: Deuteronomy xxx. 11.
[66]: Deuteronomy xxx. 11.
[67]: Leviticus xxvi. 12.
[68]: A TREATISE ON NOBILITY.
[69]: Leviticus xxvi. 12.
[70]: Genesis iv. 1.
[71]: Genesis iv. 1.
[72]: Genesis vii. 1.
[73]: Genesis ix. 22.
[74]: Genesis vii. 1.
[75]: Genesis ix. 22.
[76]: Genesis iii, 19.
[77]: Genesis iii, 19.
[78]: Genesis xv. 6.
[79]: Genesis xxiii. 6.
[80]: Genesis xv. 6.
[81]: Genesis xxiii. 6.