Term
| “Tolle, lege: take up and read.” |
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Definition
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Term
| “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.” |
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Definition
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Term
| “And men go abroad to admire the heights of mountains, the mighty waves of the sea, the broad tides of rivers, the compass of the ocean, and the circuits of the stars, yet pass over the mystery of themselves without a thought.” |
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Definition
| Saint Augustine of Hippo, Confessions |
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Term
| “Belatedly I loved thee, O Beauty so ancient and so new, belatedly I loved thee. For see, thou wast within and I was without, and I sought thee out there. Unlovely, I rushed heedlessly among the lovely things thou hast made. Thou wast with me, but I was not with thee. These things kept me far from thee; even though they were not at all unless they were in thee. Thou didst call and cry aloud, and didst force open my deafness. Thou didst gleam and shine, and didst chase away my blindness. Thou didst breathe fragrant odors and I drew in my breath; and now I pant for thee. I tasted, and now I hunger and thirst. Thou didst touch me, and I burned for thy peace.” |
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Definition
| Saint Augustine of Hippo, Confessions |
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Term
| “I held my heart back from positively accepting anything, since I was afraid of another fall, and in this condition of suspense I was being all the more killed.” |
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Definition
| Saint Augustine of Hippo, Confessions |
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Term
| “Can any praise be worthy of the Lord’s majesty?” |
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Definition
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Term
| “Man is one of your creatures, Lord, and his instinct is to praise you…. The thought of you stirs him so deeply that he cannot be content unless he praises you, because you made us for yourself and our hearts find no peace until they rest in you.” |
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Definition
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Term
| “...I was born into this life which leads to death—or should I say, this death which leads to life?” |
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Definition
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Term
| “For you are infinite and never change. In you ‘today’ never comes to an end: and yet our ‘today’ does come to an end in you, because time, as well as everything else, exists in you.” |
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Definition
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Term
| “But my sin was this, that I looked for pleasure, beauty, and truth not in him but in myself and his other creatures, and the search led me instead to pain, confusion, and error.” |
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Definition
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Term
| “In my youth I wandered away, too far from your sustaining hand, and created of myself a barren waste.” |
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Definition
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Term
| “But where was I when I looked for you? You were there before my eyes, but I had deserted even my own self. I could not find myself, much less find you.” |
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Definition
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Term
| “I was looking for you outside myself and I did not find the God of my own heart.” |
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Definition
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Term
| “‘Where then is evil? What is its origin? How did it steal into the world?...Where then does evil come from, if God made all things and, because he is good, made them good too?’” |
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Definition
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Term
| “Who am I? What kind of man am I? What evil have I not done? Or if there is evil that I have not done, what evil is there that I have not spoken? If there is any that I have not spoken, what evil is there that I have not willed to do?” |
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Definition
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Term
| “I thought to myself: I am wiser than this man; neither of us probably knows anything that is really good, but he thinks he has knowledge, when he has not, while I, having no knowledge, do not think I have.” |
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Definition
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Term
| “Men of Athens, I honor and love you; but I shall obey God rather than you, and while I have life and strength I shall never cease from the practice and teaching of philosophy... Understand that I shall never alter my ways, not even if I have to die many times.” |
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Definition
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Term
| “I am that gadfly which God has attached to the state, and all day long …arousing and persuading and reproaching…You will not easily find another like me.” |
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Definition
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Term
| “He could not harm me, for I do not think it is permitted that a better man be harmed by a worse” |
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Definition
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Term
| “But the truth is, O men of Athens, that God only is wise; and by his answer he intends to show that the wisdom of men is worth little or nothing; he is not speaking of Socrates, he is only using my name by way of illustration, as if he said, He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing.” |
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Definition
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Term
| “For to fear death, my friends, is only to think ourselves wise without really being wise, for it is to think that we know what we do not know. For no one knows whether death may not be the greatest good that can happen to man.” |
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Definition
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Term
| “Socrates: This man, on one hand, believes that he knows something, while not knowing [anything]. On the other hand, I – equally ignorant – do not believe [that I know anything].” |
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Definition
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Term
| “Not much time will be gained, O Athenians, in return for the evil name which you will get from the detractors of the city, who will say that you killed Socrates, a wise man; for they will call me wise even although I am not wise when they want to reproach you. If you had waited a little while, your desire would have been fulfilled in the course of nature. For I am far advanced in years, as you may perceive, and not far from death. I am speaking now only to those of you who have condemned me to death. And I have another thing to say to them: You think that I was convicted through deficiency of words - I mean, that if I had thought fit to leave nothing undone, nothing unsaid, I might have gained an acquittal. Not so; the deficiency which led to my conviction was not of words - certainly not. But I had not the boldness or impudence or inclination to address you as you would have liked me to address you, weeping and wailing and lamenting, and saying and doing many things which you have been accustomed to hear from others, and which, as I say, are unworthy of me. But I thought that I ought not to do anything common or mean in the hour of danger: nor do I now repent of the manner of my defence, and I would rather die having spoken after my manner, than speak in your manner and live. For neither in war nor yet at law ought any man to use every way of escaping death. For often in battle there is no doubt that if a man will throw away his arms, and fall on his knees before his pursuers, he may escape death; and in other dangers there are other ways of escaping death, if a man is willing to say and do anything. The difficulty, my friends, is not in avoiding death, but in avoiding unrighteousness; for that runs faster than death. I am old and move slowly, and the slower runner has overtaken me, and my accusers are keen and quick, and the faster runner, who is unrighteousness, has overtaken them. And now I depart hence condemned by you to suffer the penalty of death, and they, too, go their ways condemned by the truth to suffer the penalty of villainy and wrong; and I must abide by my award - let them abide by theirs. I suppose that these things may be regarded as fated, - and I think that they are well.” |
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Definition
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Term
| “It is not difficult to avoid death, gentlemen; it is much more difficult to avoid wickedness, for it runs faster than death.” |
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Definition
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Term
| “When the god ordered me, as I thought and believed, to live as a philosopher, to examine myself and others, I had abandoned my post for fear of death or anything else.” |
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Definition
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Term
| “I say gentleman, to those who voted to kill me, that vengeance will come upon you immediately after my death, a vengeance much harder to bear than that which you took in killing me.” |
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Definition
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Term
| “Let us reflect in this way, too, that there is good hope that death is a blessing, for it is one of two things: either the dead are nothing and have no perception of anything, or it is, as we are told, a change and a relocation of the soul from here to another place.” |
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Definition
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Term
| “If it is complete lack of perception, like a dreamless sleep, then death would be a great advantage.” |
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Definition
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Term
| “Keep this one truth in mind, that a good man cannot be harmed either in life or in death, and that his affairs are not neglected by the gods.” |
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Definition
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Term
| “I go to die, you go to live. Which of us goes to the better lot is known to no one, except the god.” |
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Definition
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Term
| "I only wish that ordinary people had an unlimited capacity for doing harm; then they might have an unlimited power for doing good, which would be a splendid thing, if it were so. Actually they have neither. They cannot make a man wise or stupid; they simply act at random." |
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Definition
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Term
| "I cannot abandon the principles which I used to hold in the past simply because this accident has happened to me." |
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Definition
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Term
| "What we ought to consider is not so much what people in general will say about us but how we stand with the expert in right and wrong, the one authority, who represents the actual truth." |
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Definition
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Term
| "One must not even do wrong when one is wronged, which most people regard as the natural course." |
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Definition
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Term
| "Do you imagine that a city can continue to exist and not be turned upside down, if the legal judgments which are pronounced in it have no force but are nullified and destroyed by private persons?" |
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Definition
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Term
| "If you cannot persuade your country you must do whatever it orders, and patiently submit to any punishment that it imposes." |
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Definition
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Term
| "Integrity, institutions and laws, are the most precious possessions of mankind." |
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Definition
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Term
| "You will leave this place.as the victim of a wrong done not by us; the laws, but by your fellow men." |
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Definition
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Term
| "The sound of their arguments rings so loudly in my head that I cannot hear the other side." |
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Definition
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Term
| "Then give it up, Crito, and let us follow this course, since God points out the way." |
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Definition
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Term
If I sin, what do I do to you, you watcher of humanity?
Why have you made me your target?
Why have I become a burden to you? |
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Definition
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Term
| Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. |
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Definition
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Term
Man that is born of a woman is of few days, and full of "Naked came I from my mother's womb, and naked shall I return there. The Lord gave, and the
Lord has taken away; Blessed be the name of the Lord." |
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Definition
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Term
| "Submit to God and be at peace with him; in this way prosperity will come to you. Accept instruction from his mouth and lay up his words in your mouth." |
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Definition
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Term
| "The groans of the dying rise from the city, and the souls of the wounded cry out for help. But God charges no-one with wrongdoing." |
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Definition
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Term
| "God is exalted in his power. Who is a teacher like him?" |
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Definition
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Term
| "God draws up the drops of water, which distill as rain to the streams; the clouds pour down their moisture and abundant showers fall on mankind." |
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Definition
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Term
| Such oracles are persuasive, don't you think? And even if I am not convinced, the rough work of the world is still to do. So many yearnings meet and urge me on (lines 297–299) |
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Definition
The Libation Bearers
Aeschylus |
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Term
| For word of hate let word of hate be said, cries Justice. Stroke for bloody stroke must be paid. The one who acts must suffer. Three generations long this law resounds. (lines 311–314) |
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Definition
The Libation Bearers
Aeschylus |
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Term
| They killed an honored man by cunning, so they die by cunning, caught in the same noose. (lines 556–558) |
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Definition
The Libation Bearers
Aeschylus |
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Term
| But you, when your turn in the action comes, be strong. When she cries 'Son!' cry out 'My father's son!' Go through with the murder—innocent at last. (lines 827–830) |
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Definition
The Libation Bearers
Aeschylus |
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Term
| Wait, my son—no respect for this, my child? The breast you held, drowsing away the hours, soft gums tugging the milk that made you grow? (lines 896–898) |
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Definition
The Libation Bearers
Aeschylus |
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Term
| "Just bring him home./ My king, / I'll take your loving hand in mine and then.../ the rest is silence" (37-39). |
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Definition
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Term
| "Menelaus and lord Agamemnon,/ two kings with the power of Zeus,/ the twin throne, twin sceptre,/ Atreus' sturdy yoke of sons/ launched Greece in a thousand ships,/ armadas cutting loose from the land, armies massed with the cause, the rescue--the heart within them screamed for all-out war!/ Like vultures robbed of their young,/ the agony sends them frenzied,/ soaring high from the nest, round and round they wheel, they row their wings,/ stroke upon churning thrashing stroke,/ but all the labor, the bed of pain, / the young are lost forever./ Yet someone hears on high--Apollo,/ Pan or Zeus--the piercing wail/ these guests of heaven raise,/ and drives at the outlaws, late/ but true to revenge, a stabbing Fury!" (46-65) |
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Definition
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Term
| "So towering Zeus the god of guests/ drives Atreus' sons at Paris,/ all for a woman manned by many/ the generations wrestle, knees/ grinding the dust, the manhood drains,/ the spear snaps in the first blood rites/ that marry Greece and Troy" (66-72). |
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Definition
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Term
| "We are the old, dishonored ones,/ the broken husks of men./ Even then they cast us off,/ the rescue mission left us here/ to prop a child's strength upon a stick./ What if the new sap rises in his chest?/ He has no soldiery in him, no more than we,/ and we are aged past aging, gloss of the leaf shriveled,/ three legs at a time we falter on./ Old men are children once again,/a dream that sways and wavers/ into the hard light of day" (79-92). |
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Definition
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Term
| "...with no fear of the husband/ here she waits/ the terror raging back and back in the future/ the stealth, the law of the hearth, the mother--/ Memory womb of Fury child-avenging Fury!" (152-156). |
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Definition
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Term
| "He who was so mighty once, / storming for the wars of heaven,/ he has had his day./ And then his son who came to power/ met his match in the third fall/ and he is gone" (169-173). |
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Definition
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Term
| And we will know the future when it comes./ Greet it too early, weep too soon. / It all comes clear in the light of day" (252-254). |
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Definition
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Term
| "The people's voice is heavy with hatred,/ now the curses of the people must be paid,/ and now I wait, I listen..." (435-453). |
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Definition
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Term
| "God takes aim/ at the ones who murder many;/ the swarthy Furies stalk the man/ gone rich beyond all rights--with a twist/ of fortune grind him down, dissolve him/ into the blurring dead--there is no help./ The reach for power can recoil,/ the bolt of god can strike you at a glance" (453-462). |
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Definition
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Term
Not women, but Gorgons I call them;
no, not even to the shape of Gorgons can I compare them.
. . . . . . . . . . These appear wingless,
black, altogether hateful in their ways;
and they snore with a blast unapproachable,
and from their eyes they drip a loathsome liquid.
And their attire is such as one should not bring
near to the statures of the gods nor into the houses of men.
(48-56) |
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Definition
Eumenides Aeschylus
The Pythia has just stumbled out of the temple of Apollo in horror, having seen the Furies for the first time. Here she describes the Furies, as they lie snoring around Orestes inside the temple. |
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Term
Out of this house with all speed, I command you!
. . . . . . . .
The den of a blood-lapping lion
should be the habitation of such creatures; you should not in this place
of oracle rub off contagion on those near you.
Be off, a flock without a shepherd!
Such a herd is loved by none among the gods.
(179, 193-197) |
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Definition
Eumenides Aeschylus
Apollo orders the Furies to leave his temple, which they pollute by their presence. |
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Term
The glories of men, for all their splendor beneath the light of day,
wither away and vanish below the earth, dishonored,
before the onslaught of our black raiment and the dancing
of our feet, instinct with malice.
For in truth leaping
from on high, with heavy fall
I bring down my foot;
my legs trip the runner,
swift though he be, with an irresistible doom.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Unhonored and unesteemed is the office
we pursue, apart from the gods
in the sunless slime.
(367-75, 385-7) |
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Definition
Eumenides Aeschylus
These passages come toward the end of the maddening, spellbinding song the Furies sing around Orestes, as he holds fast to the statue of Athena. |
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Term
But to speak ill of others who are free of blame
is far from Justice, and Right will have none of it.
(413-14). |
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Definition
Eumenides Aeschylus
In answer to Orestes’ prayer, Athena has returned to her temple and wonders at the strange sight of the Furies, who are like no other goddesses or mortals. But she stops herself from saying anything negative about them. |
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Term
There is a place where what is terrible is good
and must abide, seated there
to keep watch upon men’s minds;
it is good for them
to learn wisdom under constraint.
And what city or what man
that in the light of the heart
fostered no dread could have the same
reverence for Justice?
Neither a life of anarchy
nor a life under a despot
should you praise.
To all that lies in the middle has a god given excellence.
(516-25) |
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Definition
Eumenides Aeschylus
The Furies have just expressed their fear that the new court Athena is about to establish will exonerate Orestes, and then they will no longer fulfill their role, and wronged parents will not be able to call on them. Here they sing far more calmly than in the choral ode quoted above, explaining their role in reasonable terms. |
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Term
Neither anarchy nor tyranny shall the citizens defend and respect, if they follow my counsel;
and they shall not cast out altogether from the city what is to be feared.
For who among mortals that fears nothing is just?
(696-99) |
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Definition
Eumenides Aeschylus
Athena is establishing the new court of the Areopagus, and giving her citizens good advice that echoes the words of the Furies amazingly closely. |
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Term
I, for my part, have trust in Zeus, and—why need I speak of it?—
I alone among the gods know the keys of the house
wherein is sealed the lightning.
But there is no need of it; let me persuade you.
(826-29) |
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Definition
Eumenides Aeschylus
Athena is trying to persuade the Furies to accept the place of honor she offers them in Athens and not to blight the land in their rage at the acquittal of Orestes. She alludes to her power to use violence, but immediately rejects that way in favor of persuasion. |
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Term
I shall not weary of telling you of the good things I offer,
that you may never say that by me, who am younger,
and by the mortals who hold this city, you, an ancient goddess,
were driven off dishonored, an exile from this land.
No! If you revere Persuasion’s majesty,
the power to charm and soothe that sits upon my tongue,
then you should remain!
(881-87) |
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Definition
Eumenides Aeschylus
Despite the Furies’ stubbornness, who so far have given no sign of hearing her words, Athena persists in persuasion. |
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Term
I will embrace
one home with you, Athena,
never fail the city
you and Zeus almighty, you and Ares
hold as the fortress of the gods, the shield
of the high Greek altars, glory of the powers.
Spirit of Athens, hear my words, my prayer
like a prophet’s warm and kind,
that the rare good things of life
come rising crest on crest,
sprung from the rich black earth and
gleaming with the bursting flash of sun.
(927-39; from The Oresteia, translation by Robert Fagles, published by Penguin in 1975) |
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Definition
Eumenides Aeschylus
Finally the Furies accept Athena’s offers, and the good things they promise Athens spring from a union of the earth and the sun. |
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Term
Home, home, o high, o aspiring
Daughters of Night, aged children, in blithe processional.
bless them, all here, with silence
In the primeval dark of earth-hollows
held in high veneration with rights sacrificial
bless them, all people, with silence.
Gracious be, wish what the land wishes,
follow, grave goddesses, flushed in the flamesprung
torchlight gay on your journey.
Singing all follow our footsteps.
There shall be peace forever between these people
of Pallas and their guests. Zeus the all seeing
met with Destiny to confirm it.
Singing all follow our footsteps.
(1033-47; from Oresteia, translation by Richmond Lattimore, published by the University of Chicago Press in 1953) |
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Definition
Eumenides Aeschylus
The final choral ode of the play, sung by the escort who with flaming torches are conducting the Furies to their home deep in the earth. |
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Term
I sing of warfare and a man at war.
From the sea-coast of Troy in early days
He came to Italy by destiny,
To our Lavinian western shore,
A fugitive, this captain, buffeted
. . .
Till he could found a city and bring home
His gods to Laetium, land of the Latin race,
The Alban lords, and the high walls of Rome.
Tell me the causes now, O Muse, how galled
. . .
From her old wound, the queen of gods compelled him—
. . .
To undergo so many perilous days
And enter on so many trials. Can anger
Black as this prey on the minds of heaven? |
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Definition
The Aeneid
Virgil (I.1–19) With these opening lines of the Aeneid, Virgil enters the epic tradition in the shadow of Homer, author of the Iliad, an epic of the Trojan War, and the Odyssey, an epic of the Greek hero Ulysses’ wanderings homeward from Troy. By naming his subjects as “warfare and a man,” Virgil establishes himself as an heir to the themes of both Homeric epics. The man, Aeneas, spends the first half of the epic wandering in search of a new home and the second half at war fighting to establish this homeland. Lines 2 through 4 summarize Aeneas’s first mission in the epic, to emigrate from Troy to Italy, as a fate already accomplished. We know from Virgil’s use of the past tense that what he presents is history, that the end is certain, and that the epic will be an exercise in poetic description of historical events. In the phrase “our Lavinian . . . shore,” Virgil connects his audience, his Roman contemporaries, to Aeneas, the hero of “early days.”
Even though we do not learn Aeneas’s name in these lines, we learn much about him. The fact that Aeneas’s name is withheld for so long—until line 131—emphasizes Aeneas’s lack of importance as an individual; his contribution to the future defines him. He is a “fugitive” and a “captain” and therefore a leader of men. That he bears responsibility to “bring home / His gods” introduces the concept of Aeneas’s piety through his duty to the hearth gods of Troy. Most important, we learn that Aeneas is “a man apart, devoted to his mission.” Aeneas’s detachment from temporal and emotional concerns and his focus on the mission of founding Rome, to which Virgil alludes in the image of walls in line 12, increase as the epic progresses.
In this opening passage, Virgil mentions the divine obstacle that will plague Aeneas throughout his quest: the “sleepless rage” of the “queen of gods,” Juno. Aeneas will suffer in the face of storms at sea and, later, a war on land, and Virgil attributes both these impediments to Juno’s cruelty. In line 13, the poet asks the muse to explain the causes of Juno’s ire. The invocation of a muse is the traditional opening line to an epic in the classical tradition beginning with Homer. Virgil delays his invocation of the muse by a dozen lines, first summarizing what might be considered a matter of mortal history, and then inquiring the muse of the matter’s divine causes.
Virgil’s question, “Can anger / Black as this prey on the minds of heaven?” brings up the ancients’ relationship to the gods. Within their polytheistic religious system, the Greeks and Romans reckoned the will of the gods to be the cause of all events on Earth. Instead of attributing forces of good and evil to the gods, as later religions did, the Greeks and Romans believed the gods to be motivated by emotions recognizable to humans—jealousy, vanity, pride, generosity, and loyalty, for example. The primary conflict in the Aeneid is Juno’s vindictive anger against the forces of fate, which have ordained Aeneas’s mission to bring Troy to Italy, enabling the foundation of Rome. |
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Term
Did you suppose, my father,
That I could tear myself away and leave you?
Unthinkable; how could a father say it?
Now if it pleases the powers about that nothing
Stand of this great city; if your heart
Is set on adding your own death and ours
To that of Troy, the door’s wide open for it.
(II.857–863) |
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Definition
| The Aeneid In this passage from Book II, which precedes Aeneas’s flight from burning Troy with his father upon his back, Virgil distinguishes Aeneas for his piety. This sense of duty has two components. The first is a filial component: Aeneas is a dutiful son to Anchises, and he wants to escape with him to safety. Aeneas makes it plain that his strong sense of family loyalty will not allow him to abandon Anchises. The second is a social component: Anchises, Aeneas argues, cannot choose to stay and die at Troy without affecting many others. Anchises is a patriarch, and were he to resign himself to death, he would effectively choose death for them all. These words of Aeneas’s lift Anchises out of the self-indulgence of despair and remind him of the leadership role that his seniority and status demand. In the ensuing episodes, even after his death, Anchises serves as a wise counselor to his son as Aeneas makes his way toward Italy. |
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Term
Roman, remember by your strength to rule
Earth’s peoples—for your arts are to be these:
To pacify, to impose the rule of law,
To spare the conquered, battle down the proud. |
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Definition
| The Aeneid (VI.1151–1154) |
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Term
Roman, remember by your strength to rule
Earth’s peoples—for your arts are to be these:
To pacify, to impose the rule of law,
To spare the conquered, battle down the proud.
(VI.1151–1154) |
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Definition
| The Aeneid ((VI.1151–1154) |
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Term
When two bulls lower heads and horns and charge
In deadly combat . . .
. . .
[They g]ore one another, bathing necks and humps
In sheets of blood, and the whole woodland bellows.
Just so Trojan Aeneas and the hero
Son of Daunus, battering shield on shield,
Fought with a din that filled the air of heaven.
(XII.972–982) |
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Definition
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Term
Sing to me of the man, Muse, the man of twists and turns
driven time and again off course, once he had plundered
the hallowed heights of Troy.
Many cities of men he saw and learned their minds,
many pains he suffered, heartsick on the open sea,
fighting to save his life and bring his comrades home.
But he could not save them from disaster, hard as he strove—
the recklessness of their own ways destroyed them all,
the blind fools, they devoured the cattle of the Sun
and the Sungod blotted out the day of their return.
Launch out on his story, Muse, daughter of Zeus,
start from where you will—sing for our time too. |
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Definition
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Term
So then,
royal son of Laertes, Odysseus, man of exploits,
still eager to leave at once and hurry back
to your own home, your beloved native land?
Good luck to you, even so. Farewell!
But if you only knew, down deep, what pains
are fated to fill your cup before you reach that shore,
you’d stay right here, preside in our house with me
and be immortal. Much as you long to see your wife,
the one you pine for all your days . . . |
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Definition
|
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Term
“But you, Achilles,
there’s not a man in the world more blest than you—
there never has been, never will be one.
Time was, when you were alive, we Argives
honored you as a god, and now down here, I see,
you lord it over the dead in all your power.
So grieve no more at dying, great Achilles.”
I reassured the ghost, but he broke out, protesting,
“No winning words about death to me, shining Odysseus!
By god, I’d rather slave on earth for another man—
some dirt-poor tenant farmer who scrapes to keep alive—
than rule down here over all the breathless dead.” |
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Of all that breathes and crawls across the earth,
our mother earth breeds nothing feebler than a man.
So long as the gods grant him power, spring in his knees,
he thinks he will never suffer affliction down the years.
But then, when the happy gods bring on the long hard times,
bear them he must, against his will, and steel his heart.
Our lives, our mood and mind as we pass across the earth,
turn as the days turn . . . |
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Just as I
have come from afar, creating pain for many—
men and women across the good green earth—
so let his name be Odysseus . . .
the Son of Pain, a name he’ll earn in full. |
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Do you think I have come to give peace on earth? No, I tell you, but rather division;
for henceforth in one house there will be five divided, three against two and two against three;
they will be divided, father against son and son against father, mother against daughter and daughter against mother,
mother-in-law against daughter-in-law and daughter-in-law against her mother-in-law. |
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If anyone comes to me and does not hate his own father and mother and wife and children
and brothers and sisters, yes, and even his own life, he cannot be my disciple. |
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| But I say to you that hear, Love your enemies, do good to those who curse you . . . |
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| Blessed are the poor, for yours is the kingdom of God. |
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Therefore I tell you, do not be anxious about your life, what you shall eat, nor about your body,
what you shall put on. . . . Sell your possessions, and give alms. |
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| One thing you still lack. Sell all that you have and distribute it to the poor . . . |
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| And every one who speaks a word against the Son of man will be forgiven . . . |
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