Trust

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From A Greek-English Lexicon (Liddell-Scott) (1957)

  B. Pass. and Med. fo be prevailed on, won over, persuaded to com- ply, absol., Hom., and Att.; the imperat. πείθου or πιθοῦ Listen, comply, is common in Att. Poets; Brunck, followed by many Edd., would always restore πιθοῦ as the true Att. form; the word generally occurs at the beginning of a line and therefore the metre does not help us; but πείθου is required in Soph. O. C. 520, Eur. Fr. 443 ; Herm. (Soph. El. 1003) ex- plains πείθου sine tibi persuaderi, πιθοῦ obedi (implying immediate com- pliance) :—c. inf. to be persuaded to do, Soph. Ph. 624, Plat. Prot. 338 A; also, πείθεσθαί τινι Wore ..Thuc. 2.2; ὃ... ὑμεῖς .. ἥκιστ᾽ ἂν ὀξέως πείθοισθε (sc. mpagac) Id. 6. 34. 2. πείθεσθαί τινι to listen to one, obey him, Hom., etc.; τοῖς ἐν τέλει βεβῶσι π. Soph. Ant. 67; τοῖς ἄρ- xovat, τῷ νόμῳ Xen. Cyr. 1. 2,8, An. 7. 3,393 τῷ θεῷ μᾶλλον ἢ ὑμῖν Plat. Apol. 29 Ὁ ; sometimes c. dupl. dat., ἔπεσι, μύθοις π. τινί 1]. 1. 150., 23. 157:—also without a dat. pers., ἐπείθετο μύθῳ Il. τ. 33, Od. 17. 177; γήραϊ πείθεσθαι to yield, succumb to old age, Il. 23.645; στυγερῇ πειθώμεθα Sati let us comply with the custom of eating, sad though the meal be, Ib. 48; νῦν μὲν πειθώμεθα νυκτὶ μελαίνῃ, of leaving off the labours of the day, 8. 502., 9. 65; ἀδίκοις ἔργμασι π. Solon 3. 11.. 12. 12: b. with Adj. neut., σημάντορι πάντα πιθέσθαι to obey him in all things, Od. 17. 21; ἅ τιν᾽ οὐ πείθεσθαι ὀΐω wherein I think no one will obey, Il. τ. 289; ὃ οὐ πείσεσθαι ἔμελλεν 20. 466, Od. 3.146; cf. Il. 4. 93-5 7-48, Hdt. 6. 100, etc.; so sometimes in Att., πάντ᾽ ἔγωγε πείσομαι Soph. Aj. 529; πείσομαι δ᾽ ἃ cot δοκεῖ Id. Tr. 1180; οὐ... πείθομαι τὸ δρᾶν Id. Ph. 1252; πεισθεὶς ἀφανῆ Eur. Hipp. 1288; a Noun in acc. is very rare, χρήμασι πεισθῆναι THY ἀναχώρησιν Thuc. 2. 21:—for the dat., Hdt. sometimes has the gen., πείθεσθαί τινος 1, 126 (ubi v. Bahr)., 5.29 and 33; so Eur. I. A. 726, Thuc. 7. 73, cf. Matth. Gr. Gr. § 362; the gen. occurs as v. ]. in Il. 10. 57. 8. πείθεσθαί τινι to believe or trust in, πείθεθ᾽ ἑταίρῳ Od. 20. 45; οἰωνοῖσι 1]. 12. 238; τεράεσσι θεῶν καὶ Ζηνὸς ἀρωγῇ 4. 408; ἐνυπνίῳ Pind. O. 13.112; λεγομένοισι Hat. 2. 146, etc. :—c. acc. et inf. to believe that.., οὐ γάρ πω ἐπείθετο ὃν πατέρ᾽ εἶναι Od. 16. 192, cf. Hdt. 1. 8, etc.; in Att., c. dat. pers, et. inf., π. τινὶ μὴ εἶναι χρήματα, -- ὅτι χρήματα οὐκ ἔχει, Xen. An. 7. 8, 3, cf. Cobet N. LL. 509 :—later sometimes with an Adj. neut., 7. τὰ περὶ Αἴγυπτον, Ta ἐξαγγελθέντα Hdt. 2. 12., 8.81; πείθεσθε τούτῳ ταῦτα Ar. Thesm. 592; ταῦτ᾽ ἐγώ σοι οὐ πείθομαι 7 do not take this on your word, Plat.Apol. 25 E, Phaedr. 235 B. Ό. in Att. also, 7. τινὰ ὅπως .. to believe of him, that .., Eur. Hipp. 1251. II. pf. 2 πέποιθα, like the Pass., to trust, rely on, have confidence in, c. dat. pers. vel rei, Hom. and all Poets, but not often in Prose; c. dat. pers. et inf., οὔπω χερσὶ πέποιθα ἄνδρ᾽ ἀπαμύνασθαι Od. 16. 71, cf. Il. 13. 96, εἴς. ; c. part., οἷσι... μαρναμένοισι πέποιθε Od. τό. 98 :—later, c. inf. only, πέποιθα τοῦτ᾽ ἐπισπάσειν κλέος 1 trust to win this fame, Soph. Aj. 769; σέβειν πεποιθώς daring to.., Aesch. Theb. 530; so once in Hdt., χρήμασι ἐπεποίθεσαν διωθέεσθαι g. 88; rarely c. acc. et inf., πέποιθα .. τὸν πυρ- φόρον ἥξειν κεραυνόν Aesch. Theb. 444; so, εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι 2 Ep. Cor. 10.73; π. εἴς τινα ὅτι... Ep. Gal. 5. το; ἐπί τινα ὅτι... 2 Ep. Cor. 2. 3; ἐπί τινι Ἐν. Marc. 10. 24:—absol., ὄφρα πεποίθῃς that you may feel confidence, Il. 1.524, Od. 13.344; πεποιθώς in sure confidence, Lxx (Deut. 33. 28). III. the post-Homeric pf. pass. πέπεισμαι commonly means 70 believe, trust, c. dat., Aesch. Eum. 599, Eur. Hel. 1100, etc.: c. acc. et inf., mem. ταῦτα συνοίσειν Dem. 55. 5 :—absol., νῦν δὲ πέπεισμαι Plat. Prot. 328 E; πεπεισμένος ἔς τινων λογίων persuaded by .., Plut. Rom. 14; so, π. τι περί τινος Ep. Hebr. 6. 9 :—but also, 2. of things, to be believed, admitted, Ar. Thesm. 1170.

• From The Things They Carried (1990)

  We sat for a while longer, then I started to get up, except I was still feeling the wobbles in my head. Jorgenson reached out and steadied me. "We're even now?" he said. "Pretty much." Again, I felt that closeness. Almost war buddies. We nearly shook hands again but then decided against it. Jorgenson picked up his helmet, brushed it off, and looked back one more time at the white sandbag. His face was filthy. Up at the medic's hootch, he cleaned and bandaged my forehead, then we went to chow. We didn't have much to say. I told him I was sorry; he told me the same thing. Afterward, in an awkward moment, I said, "Let's kill Azar." Jorgenson gave me a half-grin. "Scare him to death, right?" "Right," I said. "What a movie!" I shrugged. "Sure. Or just kill him." Night Life A few words about Rat Kiley. I wasn't there when he got hurt, but Mitchell Sanders later told me the essential facts. Apparently he lost his cool. The platoon had been working an AO out in the foothills west of Quang Ngai City, and for some time they'd been receiving intelligence about an NVA buildup in the area. The usual crazy rumors: massed artillery and Russian tanks and whole divisions of fresh troops. No one took it seriously, including Lieutenant Cross, but as a precaution the platoon moved only at night, staying off the main trails and observing strict field SOPs. For almost two weeks, Sanders said, they lived the night life. That was the phrase everyone used: the night life. A language trick. It made things seem tolerable. How's the Nam treating you? one guy would ask, and some other guy would say, Hey, one big party, just living the night life. It was a tense time for everybody, Sanders said, but for Rat Kiley it ended up in Japan. The strain was too much for him. He couldn't make the adjustment.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  mapedpevw, (πάρεδρος) to sit constantly beside, attend constantly, be always near, Lat. assidere, “Αἰδου νύμφᾳ παρεδρεύοις Eur. Alc. 740; γυμνασίοις Epigr. Gr. 689. 6, cf. p. xiii ; so Polyb. 29. 10,11, etc. 2. of judges, ¢o be an assessor (πάρεδρος), παρεδρεύοντος ἄρχοντι Dem. 572. 10, cf. Isocr. 192 A; δοκιμάζονται of πάρεδροι πρὶν παρεδρεύειν Arist. Fr,.389; cf. Ὁ. I. 2855. 6, al. 8. in Gramm., 7 παρεδρεύουσα [συλλαβή] the penultimate, Apollon. de Synt.; τῷ v παρεδρεύεσθαι to have v in the penult., Ath. 392 A. παρεδρήσσω, poét. for foreg., Nonn. Ὁ). 9. 112, Jo. 16.5. παρεδρία, ἡ, a sitting beside, attendance, Memno 60: constant observ- ance, Tov νόμου Const. ap. Eus. H. E. 10. 7:—of things, ἡ τοῦ ἐναντίου π. its association, presence, Arist. P. A. 2. 7, 2. II. the office or dignity of πάρεδρος, ap. Dem. 1373. 22. Trapedpidw, = παρεδρεύω, παρεδριόων Ap. Rh. 2. 1040. mapedpos, ov, (ἕδρα) sitting beside, as at table, Tas γυναῖκας ἐσάγεσθαι παρέδρους Hdt. 5.18: generally, sitting beside, near, τινι Eur. Or. 83, Hec. 616; Διὸς ainr@y π. ipéa Pind. P. 4. 7. II. as Subst. az assessor, coadjutor, associate, foll. by dat. or gen.; Themis is Διὸς πάρεδρος, Id, Ο. 8. 22, cf. Ar. Av. 1417; but Rhadamanthys αὐτῷ πάρεδρος ἕτοι- μος, Pind. O. 2.139; ἵμερος is μεγάλων π. θεσμῶν, Soph. Ant. 796 (but the passage is corrupt, as the metre shews); Eur. speaks of ἔρωτας τῇ σοφίᾳ παρέδρους, Med. 843; so, Ἑρμᾶς ᾿Αφροδίτᾳ a. Epigr. Gr. 783, cf. 817,924. 2. in Prose, πάρεδρος was the assessor or coadjutor of a king or chief magistrate, of the counsellors of Xerxes, Hdt. 7. 147., 8. 138 ; of the Ephors at Sparta, Id. 6. 65; at Athens the three chief Archons had each two assessors allowed him by law, to assist them in judicial duties, v. Decret. ap. Andoc. 10. 39, Harpocr. 5. v., Dict. of Antiqq. s. v. ; and so other magistrates, as the ‘EAAqvorapiat, C. 1. 144. 5., 148. 20 sq., ete. 3. metaph., Ἐρεχθέα τοῖς ἐν τῇ ἀκροπόλει θεοῖς π. ἀπέ- δειξαν Aristid. 1. 119; π. ἡδονή secondary pleasure, Aristaen. 2. 16. παρέζομαι, Dep. ἐο sit beside, Theogn. 563 in Hom. we only find forms that prob. belong to an aor. παρεζόμην, viz. παρέζεο καὶ λαβὲ γούνων Il. 1. 407; παρέζετο καὶ λάβε γούνων Ib. 557; μήτι .. παρεζόμενος μινύ- ριζε 5. 880, cf. Od. 4. 738., 20. 334.—Cf. καθέζομαι, παρίζω, πάρημαι.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  πίστευμοα, -- πίστωμα (which Herm. would restore), Aesch. Ag. 878. MOTEVOLS, EWS, 7, a confiding, ἐντολῶν Joseph. A. J. 17. 3, 3. πιστευτέον, verb. Adj. one must trust, Plat. Tim. 20 B, 40 E, Strab. 702. πιστευτικός, 7, Ov, disposed to trust, confiding, Arist. Rhet.1.12,19; τὸ -κόν, M. Anton. 1. 14:—Adv., πιστευτικῶς ἔχειν τινί to rely upon .., Plat. Hipp. Mi. 364 A. II. creating belief, πειθὼ π. Id. Gorg. 455 A. πιστεύω, fut. εύσω : plapf. πεπιστεύκειν Act. Ap. 14.23: (mots). To trust, trust to or in, put faith in, rely on, believe in a person or thing, or (with reference to statements of fact), to believe or credit but the two notions run into one another, as will appear from the examples ; 7. τινί Hdt. 1. 24., 2. 118, 120, Trag., etc.; θεῶν 7. θεσφάτοισι Aesch. Pers. 800; τῇ τύχῃ Thuc. 5.112; σφισὶν αὐτοῖς 3. 5; ταῖς ἀληθείαις Dem, 1081.13; τῷ λόγῳ Soph. ΕἸ. 886, etc. ; σημείοις Antipho 139. 4 ; π- τινὲ περί or ὑπέρ τινος Arist. Eth. N. 8. 4, 3, Polyb. 2. 43, 2; with neut. Adj., λόγοις ἐμοῖσι πίστευσον τάδε believe my words herein, Eur. Hel. 710; ταῦτ᾽.. Αἰγυπτίοις πιστεῦσαι δεῖ Arist. Meteor. 1. 6,12 ; μὴ πάντα πειρῶ πᾶσι πιστεύειν Menand. Monost. 335 :—later, esp. in N. T., we find 7. εἰς Θεόν. to believe on or in ..; also, 7. ἐπὶ τὸν Κύριον Act. Ap. 9. 42 :— absol. to believe, περὶ μὲν τούτου .., οὔτε ἀπιστέω οὔτε ὧν π. τι λίην Hdt. 4. 96; χαλεπὸν παντὶ τεκμηρίῳ πιστεύειν hard to believe on the most positive proofs, Thuc. 1. 20; c. acc. cogn., π. δόξαν to entertain a confident opinion, Id. 5. 105 :—Pass. to be trusted or believed, ἄξιος πισ- τεύεσθαι Plat. Lach. 181 B; πιστεύεσθαι ὑπό τινος to enjoy his confidence, Xen. Cyr. 6. 1, 39, An. 7. 6, 33; so, π. παρά τινι Dem. 622. 12., 1336. 23; πρός τινα Id. 464. 20; ὡς πιστευθησόμενος as if he would be believed, Dem. 830. 15, cf.957.26; π. ὡς δημοτικὸς dy Arist. Pol. 5.5, 10; mo- τεύονται [οἱ λόγοι] Id. Eth. N. to. 1, 4:—Med. to believe mutually, ἐπιστεύοντο ἃ περὶ ἀλλήλων ἔλεγον Dem. 883. 14. 2. to comply, οὔθ᾽ ὡς ὑπείξων οὔθ᾽ ὡς πιστεύσων Soph. O. T. 625, cf. 646; opp. to ἀπιστέω, Id, Tr. 1228. 3. c. inf. to believe that, feel sure or con- fident that a thing is, will be, has been, Eur. H. F. 146 ; ἀληθῆ εἶναι Plat. Gorg. 524 A, etc. ; πιστεύω ἐμὲ προέχειν, εἰδέναι, etc., Thuc. 2. 62, Plat. Rep. 450 Ὁ, etc.; π. ποιεῖν to dare to do a thing, Dem. 866.1; 7. ὡς... Oo Ἔ- πε -αοσσσν. Ν πιστήρ — πιτνημι.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  4. 86; ὅρκους καὶ πίστιν ἀλλήλοις δοῦναι Ar. Lys. 1185; π. δοῦναί τινι Thuc. 5. 45; π. διδόναι καὶ λαμβάνειν to interchange them, Xen. Cyr. 7.1, 443; διδόναι καὶ "δέχεσθαι ἀλλήλοιν Plat. Phaedr. 256 Ὁ, cf. Lysias 121. 4., 154. 40; πίστι λαβεῖν or καταλαβεῖν τινα to τερεῖνε into friendship on assurance given, Hdt. 3. 74., 9. τοῦ :—also of an oath, θεῶν πίστεις ὀμνύναι Thuc. 5.30; πίστιν ἐπιτιθέναι or προστιθέναι τινί Dem. 852. 15.. 1270. 9, cf. 1196. 16:—c. gen. objecti, φόβων π. an assurance against .., Eur. Supp. 627. 2. a means of persuasion, an argument, proof, esp. such as used by orators, Antipho 139. 18., 144. 34, Plat. Phaedo 70 B, Isocr. 28 B, etc.;—in Arist., opp. to a demon- strative proof (ἀπόδειξις), Rhet. I. I, II., 1. Peele 2. 20: ΤΙ butahe also used it generally, π. ἐκ τῆς ἐπαγωγῆς An. Post. 2. 3, 2, etc.; ἡ διὰ συλλογισμοῦ π. Id. Top. 1. 8, Te III. that which is entrusted, a trust, Lat. fideicommissum, πίστιν ἐγχειρίζειν τινί Inscr. Boeot. Iv ὁ. 12, Polyb. 5. 41, 2., 16. 22. 2; σὴ 7. given in trust to thee, Epigr. Gr. +618. 23. πιστ-ολέτης, ov, 6 , faith-destroying, Or. Sib. 2. 263. πιστόν, τό, ν. πιστός A. III. πιστοποιέω, to accredit, confirm, Joseph. Macc. 7, and Eccl. πιστοποίησις, ἡ, confirmation, very late. πιστο-ποιός, Ov, accrediting, confirming, hee πιστο-πρᾶθεῖϊς, ot, faith- destroyers, Or. Sib. 8. 187 (Mss. —top0ets). πιστός (A), 7, ov, (πίνω) = --ποτός, liquid; πιστά liquid medicines, draughts, opp. to Βρώσιμα, χριστά, Aesch. Pr. 480, cf. Blomf. (488), and v. πιστικός (A). πιστός (B), 7, dv, (πείθωγ : A. pass. to be trusted or be- lieved : I. of persons, faithful, trusty, true, ἑταῖρος Il. 15. 331, etc.; φύλακες Hes. Th. 735; μάρτυρες Pind. P. 1. 172; Ζηνὶ π. ἄγγε- Aos Aesch, Pr. 969, etc. ; πιστότερος Thue. 5. 108, Isocr. 215 D; πιστό- τατος Ar. Pl. 27 :—also c. dat., πιστότατος δέ of ἔσκε 1]. τό. 1473 ὃ π. ἡμῖν κἀγαθὸς καλούμενος Soph. ΠΤ ΡΤ, ΟΣ ἘΠῚ 1 AL 53; eetc. sma. εἰς ξυμμαχίαν Thue. 3. 11, cf. 8.9; “π᾿ πρός τὶ Arist. Pol. 3. 13, 2 :—in Persia of πιστοί were a sort of Privy-councillors, ‘our right trusty and well-beloved,’ Xen. An. I. 5, 15, cf. Hdt. 1. 108, Aesch. Pers. 2; so, πιστὰ πιστῶν --πιστότατοι, Ib. 681, cf. 528, 980, Franck C. I. 3. p. if 1217 1180 ὁ. 2. believed, trusted, trustworthy, worthy of credit, Antiphe 123. 6., 129. 37, cf. Thuc. 3. 42. 3. genuine, Θηρικλέους πιστὸν

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  πίστις, 7, gen. ews, Ion. vos Emped. 413: dat. πίστει, Ion. πίστι Hdt. 3. 74: Ion. nom. and acc. pl. πίστις Ib. 8; dat. πίστισι 4.172: (πείθο- μαι). Trust in others, faith, Lat. fides, fiducia, first in Hes., πίστεις καὶ ἀπιστίαι ὥλεσαν ἄνδρας Op. 370; πίστει χρήματ᾽ ὄλεσσα, ἀπιστίῃ δ᾽ ἐσάωσα Theogn. 831; π. ἔχειν τινί Soph. Ο. C. 950, cf. O. T. 1445, εἴς. ; c. gen. pers. faith or belief in.., π. θεῶν Eur. Med. 414, Hipp. 1037 :—generally, persuasion of a thing, confidence, assurance, Pind. N. 8. 73, and often in Att.; σωφροσύνης πίστιν ἔχειν περί τινος to be per- suaded of his probity, Dem. 300. 11; 7. περί τινος ἔχειν Plut. 2. ΤΟΙ C. 2. in subjective sense, good faith, trustworthiness, faithfulness, honesty, Lat. Jides, Theogn. 1133, Hat. 8. 105, Aesch. Pers. 443 ; θνή- σκει δὲ πίστις, βλαστάνει δ᾽ ἀπιστία Soph. O. C. 611 :—of things, credence, credit, belief, τὰν π. σμικρὰν map ἔμοιγ᾽ ἔχει Eur. El. 737; cf. Arist. Eth. N. 10. 8, 12, Polyb. 1. 35, 4 3. in a commercial sense, credit, trust, like Lat. fides, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for 50 much money with him, Dem. 962. 4. cf. 958.3; εἰς πίστιν διδόναι τί τινι Id. 886. 25 ; so, ἐν aie ἀπολειφ- θῆναι to be left in trust, as guardian, Plut. Cic. 41. 4. in Theol., faith, belief, as opp. to sight and eee ee N. T., Eccl. en. that which gives confidence: hence, . like τὸ πιστόν, an assu- rance, , pledge of good faith, warrant, ΑἸ ἐν οὐκ ἀνδρὸς ὅρκος πίστις ἀλλ᾽ ὅρκων ἀνήρ Aesch. Fr. 290, cf. Soph. El. 887, Eur. Hipp. 1055, Antipho 144. 18; distinguished from ὅρκος and δεξιά, Arist. Rhet. 1. 14, 5, cf. Pors. Med. 21; ἔμβαλε χειρὸς πίστιν Soph. Ph. 813; δός μοι χερὸς σῆς π. Id. Ο. C. 1632; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt. 9. 92, cf. Andoc. 14. 30; οἷσιν .. οὔτε π. οὔθ᾽ ὅρκος μένει Ar. Ach. 308; so, πίστις (Ion. for πίστεις) ποιεῖσθαι Hdt. 3- 8; πρός τινα Thuc. 4. 51 ; ἀλλήλοις Xen. Hell. 1. 3, 12; πίστις διδόναι. το give assurances, Hdt. 9. gi, cf. Thuc.

• From The Things They Carried (1990)

  We spent six days together at the Tip Top Lodge. Just the two of us. Tourist season was over, and there were no boats on the river, and the wilderness seemed to withdraw into a great permanent stillness. Over those six days Elroy Berdahl and I took most of our meals together. In the mornings we sometimes went out on long hikes into the woods, and at night we played Scrabble or listened to records or sat reading in front of his big stone fireplace. At times I felt the awkwardness of an intruder, but Elroy accepted me into his quiet routine without fuss or ceremony. He took my presence for granted, the same way he might've sheltered a stray cat—no wasted sighs or pity—and there was never any talk about it. Just the opposite. What I remember more than anything is the man's willful, almost ferocious silence. In all that time together, all those hours, he never asked the obvious questions: Why was I there? Why alone? Why so preoccupied? If Elroy was curious about any of this, he was careful never to put it into words. My hunch, though, is that he already knew. At least the basics. After all, it was 1968, and guys were burning draft cards, and Canada was just a boat ride away. Elroy Berdahl was no hick. His bedroom, I remember, was cluttered with books and newspapers. He killed me at the Scrabble board, barely concentrating, and on those occasions when speech was necessary he had a way of compressing large thoughts into small, cryptic packets of language. One evening, just at sunset, he pointed up at an owl circling over the violet-lighted forest to the west. "Hey, O'Brien," he said. "There's Jesus." The man was sharp—he didn't miss much. Those razor eyes. Now and then he'd catch me staring out at the river, at the far shore, and I could almost hear the tumblers clicking in his head. Maybe I'm wrong, but I doubt it. One thing for certain, he knew I was in desperate trouble. And he knew I couldn't talk about it. The wrong word—or even the right word—and I would've disappeared. I was wired and jittery. My skin felt too tight. After supper one evening I vomited and went back to my cabin and lay down for

• From Martin Luther (2016)

  And then Rome finally concluded that the Ninety-five Theses were heretical: On August 7, 1518, a summons to Rome reached Luther in Wittenberg. This was the first step toward a trial that might end at the stake. The papal legate Tommaso de Vio, known as Cajetan, had arrived at the Imperial Diet, the meeting of the estates of the empire, in Augsburg in the spring of 1518. Recently made a cardinal, Cajetan was a serious churchman who led a simple, exemplary life. He was also a scholar who for many years had been writing a modern commentary on the Summa Theologica of Thomas Aquinas. Yet he was open to humanist ideas, too, and had advised his fellow Dominicans that wars of subjection should not be fought against native peoples in the New World. The mission to Augsburg was his first diplomatic posting and it was a difficult one, for he was trying to secure German support for Pope Leo X’s crusade against the Ottomans. The German estates proved recalcitrant, unwilling to raise the taxes required, and insisting that the Pope and Emperor Maximilian accept their complaints about the exactions of the papacy as a condition of any further subsidy. 25 Luther’s ruler Friedrich the Wise was in a powerful political position at Augsburg. Not only was his support crucial for getting the estates to pay up; Maximilian’s key aim at the Diet was to secure the election of his son Charles to the imperial title. As one of the Electors, Friedrich’s vote mattered, and so Cajetan, disappointed and furious at the shortsightedness and self-interest of the estates, had to tread carefully when the question of the Elector’s professor at Wittenberg was raised. Both Friedrich and Spalatin were impressed by Cajetan’s apparent good faith and open-mindedness: Indeed, the cardinal stated that he was willing to avoid a trial in Rome by meeting with Luther on German soil, at Augsburg. He seemed to be a man with whom they could deal; Spalatin wrote to Luther calming his fears and assuring him that the cardinal was well inclined toward him. By the summer of 1518, however, it was clear that matters were serious. There were further reports of plots against his life, and Count Albrecht of Mansfeld was warning him not to leave Wittenberg. 26 On August 28, Luther wrote to Spalatin in Augsburg, weighing up what to do: “In all this I fear nothing, as you know, my Spalatin. Even if their flattery and power should succeed in making me hated by all people, enough remains of my heart and conscience to know and confess that all for which I stand and which they attack, I have from God, to whom I gladly and of my own accord entrust and offer all of this. If he takes it away, it is taken away; if he preserves it, it is preserved. Hallowed and praised be his name forever. Amen.”

• From Lit: A Memoir (2009)

  The house director is a woman I hate on sight: a stork-thin blonde with manners that strike me as prissy, like she’s instituting a no-cussing rule for the house, for one: say a bad word, you chip in a buck to the party fund. Save for a slightly spastic right hand, she looks like a runway model, being nearly six feet tall with long hair the color of sunflowers. In the recovery community, she’s legendary. Mother Teresa with altitude, I overhear one resident say. She did biochemical research for NASA before her career in chemical dependency. The white Mustang convertible she drives has a high-test engine, and I once heard a felon remark she looks like a dentist’s wife, i.e., never done a day’s work in her life and somebody always taking care of her teeth. Her name is Deb, and when I whine about how hard it is not to drink on afternoons alone with Dev, she invites the two of us to stop by the house for a snack. I can bring a video for him. She’ll even personally counsel me if she has time. Fat chance, I think at first, but the lure of a sober hangout proves too great to stay away. The writers I once passed flasks of vodka back and forth with have been scarce since I pledged off. On Dev’s first visit to the house, he passes two residents exhaling plumes of cigarette smoke, transfixed by a Thai kickboxing movie. I tuck Dev’s head under my coat, and he says, What’re they watching? Grown-up show, I say. In the director’s office, Deb stands to greet us, and her shaggy dog licks Dev’s face, almost knocking him over. She holds out her slightly drawn-up hand for him, and he wastes no time in asking what’s wrong with it. She bends to fix her brown eyes level with his blue ones to explain that she got drunk and overdosed on a nasty drug called cocaine. I try to steer Dev off the subject, but Deb says, It’s normal to be curious. Anybody with a disability needs to be comfortable with answering questions about it. She holds out her arm, saying to Dev, You can touch it if you want to. He pinches it like a melon, then grabs her wrist and pulls it away from her body, as if to straighten it through his own grunting will, saying, Does that hurt? Deb says, No, it just feels tight. You were drinking cocaine, and your arm just spronged up that way? Dev wants to know. Oh, no, she says. The stuff kind of poisoned my head, and I fell down and hit it. I woke up and I couldn’t move at all. Paralyzed. Couldn’t talk, either, not even yes or no.

• From The Things They Carried (1990)

  It was his one eccentricity. The pantyhose, he said, had the properties of a good-luck charm. He liked putting his nose into the nylon and breathing in the scent of his girlfriend's body; he liked the memories this inspired; he sometimes slept with the stockings up against his face, the way an infant sleeps with a flannel blanket, secure and peaceful. More than anything, though, the stockings were a talisman for him. They kept him safe. They gave access to a spiritual world, where things were soft and intimate, a place where he might someday take his girlfriend to live. Like many of us in Vietnam, Dobbins felt the pull of superstition, and he believed firmly and absolutely in the protective power of the stockings. They were like body armor, he thought. Whenever we saddled up for a late-night ambush, putting on our helmets and flak jackets, Henry Dobbins would make a ritual out of arranging the nylons around his neck, carefully tying a knot, draping the two leg sections over his left shoulder. There were some jokes, of course, but we came to appreciate the mystery of it all. Dobbins was invulnerable. Never wounded, never a scratch. In August, he tripped a Bouncing Betty, which failed to detonate. And a week later he got caught in the open during a fierce little firefight, no cover at all, but he just slipped the pantyhose over his nose and breathed deep and let the magic do its work. It turned us into a platoon of believers. You don't dispute facts. But then, near the end of October, his girlfriend dumped him. It was a hard blow. Dobbins went quiet for a while, staring down at her letter, then after a time he took out the stockings and tied them around his neck as a comforter. "No sweat," he said. "The magic doesn't go away." Church

• From The City of God

  [449] Homine assumto, non Deo consumto. [450] Quo itur Deus, qua itur homo. Chapter 3. --Of the Authority of the Canonical Scriptures Composed by the Divine Spirit. This Mediator, having spoken what He judged sufficient first by the prophets, then by His own lips, and afterwards by the apostles, has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own senses, [451] whether internal or external, then, regarding objects remote from our own senses, we need others to bring their testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which are perceived [452] by the mind and spirit, i. e. , which are remote from our own interior sense, it behoves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them. [451] A clause is here inserted to give the etymology of proesentia from proe sensibus. [452] Another derivation, sententia from sensus, the inward perception of the mind. Chapter 4. --That the World is Neither Without Beginning, Nor Yet Created by a New Decree of God, by Which He Afterwards Willed What He Had Not Before Willed. Of all visible things, the world is the greatest; of all invisible, the greatest is God. But, that the world is, we see; that God is, we believe. That God made the world, we can believe from no one more safely than from God Himself. But where have we heard Him? Nowhere more distinctly than in the Holy Scriptures, where His prophet said, "In the beginning God created the heavens and the earth. " [453]Was the prophet present when God made the heavens and the earth? No; but the wisdom of God, by whom all things were made, was there, [454] and wisdom insinuates itself into holy souls, and makes them the friends of God and His prophets, and noiselessly informs them of His works. They are taught also by the angels of God, who always behold the face of the Father, [455] and announce His will to whom it befits. Of these prophets was he who said and wrote, "In the beginning God created the heavens and the earth. "And so fit a witness was he of God, that the same Spirit of God, who revealed these things to him, enabled him also so long before to predict that our faith also would be forthcoming.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ἐπιμαρτύρομαι [Ὁ], Dep. ο call to witness, appeal to, in case of a treaty, τοὺς θεούς Xen. Cyr. 8. 5, 25, An. 4. 8, 7, etc.; in case of injury, Id. Hell. 3. 4, 4; and absol., Polyb. 25. 9, 8:—also, to call a person to appear as one's witness, appeal to evidence, Lat. antestari, Ar. Nub. 495, cf. Vesp. 1437. 2. to call on earnestly, to conjure, Lat. obtestari, Hdt. 5. 92, fin.; ἐπιμ. τινα μὴ ποιεῖν τι to call on one not to do, Ib. 93, Thuc. 6. 29. 8. c. acc. rei foll. by ὅτι .. , to affirm or declare before witnesses that .., Dem. 915.12, cf. Plat. Phaedr. 244 B; c. acc. rei et inf., Plut. Lucull. 35. ἐπιμάρτῦρος, 6, a witness to one’s word, etc., Ζεὺς δ᾽ dupe ἐπ. ἔστω 1]. 7.70; θεοὶ δ᾽ ἐπ. ἔστων Od. 1. 273, cf. Hes. Sc. 20. ἐπιμάρτυς, ὕρος, ὃ, =foreg., Ar. Lys. 1287: acc —paptupa, Musae. 1, Anth. P. app. 179; -μάρτυρας Ap. Rh. 4. 229 :—as fem., Christod. Ecphr. 193. ἐπιμασάομαι, Dep. to eat afterwards, Alciphro 3. 51, Geop. 12. 30, 9. ἐπιμάσσω, to knead again: in Med., κεφαλὰν ἐπιμάσσεται strokes thy head, Anth. P. 7. 730: ἐπιμάσσεται: ἐπαύξεται ἐπὶ πλέον Soph. ap. Hesych.—But in Ep. Poets ἐπιμάσσομαι, ἐπεμασσάμην are fut. and aor. of ἐπιμαίομαι. ἐπιμαστίδιος, ον. (μαστός) on or at the breast, not yet weaned, of infants, Aesch. Theb. 349, Soph. Fr. 962, Eur. I. T. 231, etc. ἐπιμάστιος, ον, (μαστό5) =foreg., Ap. Rh. 4.1734, Poll. 2. 8. a πρπύ ταν ς a > ld ἐπιμαστίω ---- ἐπιμετρέω. ἐπιμαστίω, to whip or flog besides, Nonn. D. 1. 80. J ἐπίμαστος, ov, (ἐπιμαίομαι) seeking after or for, ἐπίμαστος ἀλήτης a begging vagrant, Od. 20. 377. is : : ἐπιμᾶχέω, (μάχομαι) to stand by, help one in battle, τῇ ἀλλήλων ἐπιμα- χεῖν to make a league for the mutual defence of their countries, Thuc. 5.27. ἐπιμᾶχία, ἡ, a defensive alliance, opp. to συμμαχία (both offensive and defensive), Thuc. 1. 44., 5. 48, Dem. 160. 14, Arist. Pol, 3. 9, 11. ἐπίμᾶχος, ov, (μάχομαι) that may easily be attacked, assailable, of fortified places, like ἐπιβατύς and ἐπίδρομος, opp. to ἄμαχος, Hdt. 1. 84, Thue. 4. 31, 35, etc.: of a country in general, open to attack, ἢ τὸ ἐπι- μαχώτατον ἣν τοῦ χωρίου Hat. 9. 21, cf. 6.133, Thuc. 4. 4, Xen. An. 5. 4, 14. 11. equipped for battle, Thom. M. 349; and so, Πλού- Tove ἐπιμάχῳ Inscr. Cnid. in Newton’s Halic. IIT. in Heliod. contended for, contested, cf. Coraés 2. 374, 381. ἐπιμειδάω, to smile.at or upon, in Hom. always in phrase, τὸν δ᾽ ém- μειδήσας προσέφη he addressed him with a smile, Il. 8. 38, etc.; in 1]. 10. 400, of a scornful, savage smile; but, 7x’ ἐπιμειδήσας Hes. Th. 547: —c. dat., Anth. P. 6. 345. ἐπιμειδίασις, ews, 7, a smiling upon, Plut. 1. 100g E, 1092 E.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Eevia, ἡ, Ep. Eevin Od., Ion. ξεινίη, not (as in some Mss.) fewnin, Hdt.: (€€vos):—the state and rights of a guest, hospitality, friendly entertainment or reception, Lat. hospitium, δώροισιν ἀμειψάμενος .. καὶ ἐενίῃ dyabn Od. 24. 286; μίξεσθαι fevin καὶ ἀγλαὰ δῶρα διδώσειν Ib. 314; κατὰ ξεινίην hospitii causa, Hdt. 2.182; ἐπὶ ἐενίαν ἐλθεῖν to come as a guest, Pind. N. 10.92; ἐπὶ ξενίαν καλεῖν, παρακαλεῖν Dem. 81. 20, Diod. Excerpt. 618.12; (so ἐπὶ ἐένια καλεῖν, v. sub ξένιος I. 2; ἐπὶ ξενισμόν C.1. 2349); the phrase ἐπὶ fevig καλεῖν, though freq. in Mss., as in Xen. Vect. 3, 4, v. 1. Dem. 1.c., Dion. H. 1. 40, is perhaps an error for ἐπὶ ξενίαν or ἐπὶ ἐένια, Cobet V. LL. pp. 81, 248 ;—in pl., Pind. O. 4. 25, Andoc. 19. 2. 2. a friendly relation between two foreigners, or between a person and a foreign state (cf. πρόξενος), ξεινίην τινὶ συντί- θεσθαι, Lat. hospitium facere cum aliquo, Hdt. 1. 27., 3. 39; €. τοῖσι ᾿Ακανθίοισι προεῖπε 7. 116; ἐποιήσαντο ὅρκια ξεινίης πέρι καὶ συμ- μαχίης τ. 69; διαλύεσθαι τὴν ξ. 4.154; τὰς παλαιὰς ξενίας ἀνανεώ- σασθαι Isocr. 49 Ο; κατὰ τὴν €. because of their friendly relations, Thuc. 8.6; διὰ τὴν ξ. Plut. 2. 816A; πρὸς ἐ. Tas σᾶς by thy friend- ship with us, Soph. O.C. 515; ἔ. τινός with him, Dem. 242. 20; φιλίαν καὶ €, Id. 320. 11. 3. the state or disabilities of an alien, as opp. to those of a citizen, γραφὴ ξενίας indictment of an alien for usurping civic rights, Dem. 1481. 18; so, ξενίας φεύγειν (sc. γραφήν) to be so indicted, Ar. Vesp. 718; ἀγωνίζεσθαι Lys. 135. 20; ἁλίσκεσθαι Dem. 741.19; ξενίας γράψασθαί τινα Id. 1020. 23.

• From The City of God

  Chapter 43. --Of the Authority of the Septuagint Translation, Which, Saving the Honor of the Hebrew Original, is to Be Preferred to All Translations. For while there were other interpreters who translated these sacred oracles out of the Hebrew tongue into Greek, as Aquila, Symmachus, and Theodotion, and also that translation which, as the name of the author is unknown, is quoted as the fifth edition, yet the Church has received this Septuagint translation just as if it were the only one; and it has been used by the Greek Christian people, most of whom are not aware that there is any other. From this translation there has also been made a translation in the Latin tongue, which the Latin churches use. Our times, however, have enjoyed the advantage of the presbyter Jerome, a man most learned, and skilled in all three languages, who translated these same Scriptures into the Latin speech, not from the Greek, but from the Hebrew. [1217]But although the Jews acknowledge this very learned labor of his to be faithful, while they contend that the Septuagint translators have erred in many places, still the churches of Christ judge that no one should be preferred to the authority of so many men, chosen for this very great work by Eleazar, who was then high priest; for even if there had not appeared in them one spirit, without doubt divine, and the seventy learned men had, after the manner of men, compared together the words of their translation, that what pleased them all might stand, no single translator ought to be preferred to them; but since so great a sign of divinity has appeared in them, certainly, if any other translator of their Scriptures from the Hebrew into any other tongue is faithful, in that case he agrees with these seventy translators, and if he is not found to agree with them, then we ought to believe that the prophetic gift is with them. For the same Spirit who was in the prophets when they spoke these things was also in the seventy men when they translated them, so that assuredly they could also say something else, just as if the prophet himself had said both, because it would be the same Spirit who said both; and could say the same thing differently, so that, although the words were not the same, yet the same meaning should shine forth to those of good understanding; and could omit or add something, so that even by this it might be shown that there was in that work not human bondage, which the translator owed to the words, but rather divine power, which filled and ruled the mind of the translator.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  πέπνῦμαν, old Ep. pf. pass. of mvéw (q.v.), with pres. sense, to have breath or soul, and metaph. to be wise, discreet, prudent: Hom. uses 2 sing., πέπνῦσαι σοι vow 1]. 24. 3773 inf. πεπνῦσθαι (not πεπνύσθαι) Il. 23. 440, Od. Io. 495; 2 sing. plqpf. with impf. sense, mémvico Od. 23. 210; but far most commonly the part. πεπνυμένος (Hes. has this only in Op. 729, and does not use the other forms at all); Theogn. 29 has πέπνυσο as the pf. imperat,—The word is used always in metaph. sense, mostly as epith. of men, Il. 3. 203, Od. 3. 52, etc.; but also π. μῦθος, π. μήδεα Od. 1. 361, Il. 7. 278; πεπνυμένα ἀγορεύειν, βάζειν, εἰδέναι, νοῆσαι, etc., Od. 19. 352, Il. 9. 58, etc. :—this part. also occurs in later Prose, ζῶν καὶ πεπν. living and breathing, Polyb. 6. 47, 9., 52. 10; (so πέπνυται Id. 36. 6,6): Nic. has an opt. aor. pass., πνυθείης ἀκόνιτον under- stand it, Al. 13. πεποιημένως, Adv. fictitiously, Schol. Il. 15. 607. πεποίθησις, ἡ, trust, confidence, boldness, LXX (Gen. 34. 25, al.), Philo 2.444, Ep. Ephes. 3. 12, Joseph. A. J. 1. 3, 1; in pl., Babr. 43. 19; v. Lob. Phryn. 295; also πεποιθία, ἡ, Hesych. πεποιθότως, Adv. -- πεπεισμένως, Aquila V. T., Dio Chr. 1. 383. πεποίθομεν, Ep. for πεποίθωμεν, Od. 10. 335. πεπονημένως, Adv. part. pf. pass. elaborately, Acl. N. A. in epilogo. πέπονθα, pf. 2 of πάσχω. πεπόνθησις, ews, 7, a suffering, Damasc. “τεπονώδης, es, seeming ripe, Galen. 7. 466? πεπορεῖν, V. πεπαρεῖν. πεπορθημένως, Adv. so as to be destroyed, A. B. 393, Suid. πεπόσθαι, pf. pass. inf. of πίνω, Theogn. πέποσθε, Ep. for πεπόνθατε, v. sub πάσχω. πέποσχα, poét. for πέπονθα, Stesich. ap. Phot., Epich. 7 Ahr. πεπρἄδίλη [1], 7, (πέρδω) crepitus ventris, Hesych.; πραδίλη, Theog- nost. in Anecd. Oxon. 2. 111; v. Lob. Pathol. p. 108. II. a sort of fish, Hesych. πέπρωται, πέπρωτο, πεπρωμένος, ν. sub ἕπόρω. πέπτᾶμαι, πεπτἄμένος, ν. sub πετάννυμι. πεπτεῶτα, ν. sub πίπτω. πεπτήριος, a, ον, -- πεπτικός, Aretae. Sign. M. Diut. 2. 7. πεπτηώς, ν. sub πτήσσω. πεπτικός, ή, Ov, able to digest, π. εἶναι τῆς τροφῆς Arist. G. A. 4. 1, 373 ἔχειν τὴν κοιλίαν .. πεπτικωτάτην Ib, 3.1, 8; δύναμις π. digestive power, Diosc. 3. 38; so, τὸ πεπτικόν Arist. de Longaev. 5, Io. ΤΙ. assisting digestion, τὸ θερμὸν πεπτικόν Arist. P. A. 4. 3, 5. πεπτός, 7, dv, verb. Adj. of πέσσω, cooked, Eur. Fr. 470; ἑφθὰ καὶ ὀπτὰ καὶ π. Plut. 2. 126 Ὁ. πέπτρια, 7, a cook, Hesych. 5.ν. σιτοποιός. πέπτω, v. sub πέσσω. πεπυκνωμένως, Adv. close-pressed, Jo. Chrys. πέπυσμαι, pf. from πυνθάνομαι, Hom.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  φερ-έγγυος, ov, (ἐγγύη) giving surety:—hence, generally, to be de- pended upon, trusty, sure, φρούρημα, προστάται Aesch. Theb. 449, 797: —c. inf. capable, sufficient, οὐ . εἶμι δύναμιν τοσαύτην παρασχεῖν Hat. 5. 30; λιμὴν φ. διασῶσαι τὰς νέας Id. 7. 49, cf. Aesch. Theb. 396, 470, Eum. 87 :—c. gen. rei, warrant for a thing, able to answer for, τί... κελεύεις, ὧν ἐγὼ φ. ; Soph. El. 942 ; so, φερεγγυώτατος πρὸς τὰ δεινά Thuc. 8. 68.—Cf. ἐχέγγυος. φερε-γλἄγής, és, bringing or giving milk, Orph. Lith. 216. φερέ-δειπνος, ov, bringing or giving a meal or feast, Nonn. Io. 6. 23: —in Ar. Vesp. as n. pr. φερέ-ζὕγος, ον, bearing the yoke, yoked, ἵππος Ibyc. 2. depé-Lwos, ov, bringing life, Nonn. Ὁ). 12. 6. φερέ-κἄκος, ov, inured to toil or hardship, Polyb. 3. 71, 10., 3. 79, 5. depé-Kaptos, ov, yielding fruit, Plut. 2. 495 C, Anth. P. 9. 778, Orph. φερέ-κοσμος, ον, ornamental, Soran. p. 3 Ermerins. φερεμμελίης, ov, 6, post. for pepe-pedias, spear-bearing, φώς Mim- nerm. 13. 4. φερέ-νϊκος, ov, carrying off victory, victorious, name of a race-horse of king Hiero, Pind. O. 1. 29, etc. (The fem. p. n. Βερενίκη is Macedon. for Sepevixn, cf. B B. τι.) φερέτοικος, ov, carrying one’s house with one, of the Scythians in Hdt. 1661 ap. Οἷς, Div. 2. 64), Hes. Op. 569: acc, to others, a kind of wasp, or a tortoise, Hesych., E. M.; cf. also φέροικος. φερέ-πολις, tos, 6, ἡ, upholding the city, Τύχη Pind. Ετ. 14; poét. also φερέπτολις, Opp. H. 1. 197, Nonn. φερεπονέω, to endure toil or hardship, Bust. Opusc. 209. 27. φερεπονία, ἡ, patience in toil or hardship, App. prooem. 11 and 12, Eust. Opusc. 209. 20. φερέ-πονος, ov, bringing toil and trouble, ἀμπλακίαι Pind, P. 2. 56. ΤΙ. bearing toil, patient thereof, Themist. 149 Ὁ, Eust. 1488. 44, etc. φερέ-πτερος, ov, bearing wings, winged, Maxim. 7. katapx.610:—a gen. pl. φερεπτερύγων in Opp. H. 2. 482, from φερεπτέρυγος, ov, or φερεπτέρυξ, ὁ, ἡ. φερε-πτόλεμος, ov, post. for φερεπόλεμος, warlike, νηυσὶ φ. ships of war, prob. 1. in Orac. ap. Paus, Io. 9. φερέ-πτολις, cos, 6, 7, poet. for φερέπολις. φερέσ-βιος, ov, life-bearing, life-giving, γαῖα h. Hom. Ap. 341, Hes. Th. 693; οὖθαρ ἀρούρης h. Hom, Cer. 450; ἄρουρα h. Hom. 30. 9; Δήμητρος στάχυς Aesch. Fr. 304; Anw Antiph.’Ayp. 1 :—also, φ. Ἥρα Emped. Τοῦ ;—poét. word, used in Arist. Mund. 2, 1. φερεσ-σἄκής, és, gen. é0s, like φέρασπις, shield-bearing, of men, Hes, Sc. 13, Nonn., etc.; τελαμών Tryph. 11. φερεσσί-πονος, ov, -- φερέπονος, ov, Epigr. Gr. 1026. φερε-στάφὕλος, ov, yielding bunches of grapes, Archestr. ap. Ath, 112 By Anth-P).92/3635/ 11, \Opp:s ete. φερέ-στἄχυς, v, bearing ears of corn, αὖλαξ Nonn. Ὁ. 42. 330, etc. φερε-στέφἄνος, ov, winning the crown of victory, Epigr. Gr. 928. φερετρεύομαι, Pass. to be carried on a φέρετρον, Plut. Marcell. 8. φερέτριος, 6, Lat. feretrius, epith. of Zeus, Dion. H. 2. 34, etc. φέρετρον, τό, (φέρω) a bier, litter, Lat. feretrum, Polyb. 8. 31, 4:— contr. φέρτρον Il. 18. 236.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Eur. Med. 601 :—but, λῦπαι χρησταί if working for good, Plat. Gorg. 499 E. 8. good, wholesome for a thing, τῶν νεῦρων for the sinews, like ἀγαθός, Ael. N. A. 14. 21. 4. good for its purpose, effective (even for evil), τραῦμα, δῆγμα Luc. Lap. 44, Alex. 55. 5. in Gramm. iz use, current, Schaf. Dion. H. de Comp. p. 360, cf. Eust. 215. 8. 11. of persons, good, esp. in war, as we say a good man and true, Hdt. 5. 109., 6. 13, Soph. Ph. 437, etc.: generally, good, honest, worthy, trusty, Soph. O. T. 610; οἰκέται Xen. Oec. 9, 5; of women, ἐρεῖ τις ws Κλυταιμνήστρα κακή" “Adenotiv ἀντέθηκα χρηστήν Eubul. Xpvo. 1. 10, sq.; cf. Menand. Monost. 634 ;—also like χρήσιμος, of good citizens, useful, deserving, Thuc. 3. 64, Dem. 459. 10; xp. περὶ πόλιν Lys. 142. 343 xp. καὶ φιλόπολις Ar. Pl. goo; collectively, ὀλίγον τὸ xp. Id. Ran. 783 ;—iron., of yp. πρέσβεις οὗτοι Dem. 235. 23 :---χρηστὰ μέ- λιττα a working bee, Arist. H. A. 9. 40, 21 :—often on Epitaphs, C. I. 968, al. ;—xpyoros πρός τι Ib. 6324. 2. of xpnorot, like of ἀγαθοί, those of good family, Lat. optimates, Xen. Ath.1, 4 sq.; cf. ἀγαθός 1.1. 3. of the gods, kind, propitious, merciful, bestowing health or wealth, χρη- στῶν θεῶν ἥκειν εὖ Hdt. 8. 117. 4. of men, good, mild, kind, kindly, δούλῳ .. yp. γενόμενός ἐστι δεσπότης πατρίς Antiph. Incert. 50; ὡς ἡδὺ δούλῳ δεσπότου χρηστοῦ τυχεῖν Menand. Monost. 556, cf. Philem. Incert. 63 6; ὃ xp., ws ἔοικε, καὶ χρηστοὺς ποιεῖ Menand. “Hy. 3, cf. Plut. Phoc. 10, Ep. Ephes. 4. 32: hence, b. sometimes, in bad sense, simple, silly, like εὐήθης, 6 xp. οὑτοσί, ironically, Ar. Nub. 8; χρηστὸς εἶ ὅτι ἡγεῖ.., youre a nice fellow, to think that.., Plat. Phaedr. 264 B, cf. Theaet. 161 A; ὦ χρηστέ Dem. 330. 27, cf. 255.13; ἐκλελάκτικεν ὃ Xp. ἡμῖν μοῖχος Menand. ‘AA. Io; v. ἡδύς II, γλυκύς 2: 5. of a man, strozg’, able in body for sexual intercourse, τα γυ- ναικὶ χρῆσθαι δυνάμενος, Hipp. 232,v. Foés. Oec.—Cf. χράω (C). σ. HII. 2, χρῆσις. 6. acc. to Arist. Fr. 550, the Arcadians and Spartans used the phrase χρηστὸν ποιεῖν --- ἀποκτείνειν ; cf. μάκαρ IIT. 111. Adv. -τῶς, well, properly, Hdt. 4.117, Hipp. Art. 830; in irony, yp. ἐπετρόπευσας τὴν πατρίδα Hdt. 3. 36; xp. ἔχειν Ar. Eccl. 219; xp. σκευάσαι τοῦψον Alex. Mid. 1. 6. Χρηστότηξ, 770s, ἧ, of things, goodness, excellence, opp. to κακία, καρπῶν Arist, Plant. I. 4, 14, cf. 7, 2. II. of persons, goodzess, honesty, uprightness, χρηστότητα ἀσκεῖν Eur. Supp. 872; μέγιστον ἀγαθόν ἐστι μετὰ τοῦ xp. Menand. Incert. 246, cf. Ὕμν. I. τ. 11τ. goodness of heart, kindness, 1546. Menecl. § 8, Menand. Incert. 51; χρῆη- στότητος οὕκεκα for kindness sake, as a mark of favour, Aristopho Φιλ. |

• From The John Dominic Crossan Essential Set (Jesus; The Birth of Christianity; The Power of Parable; The Greatest Prayer) (2004)

  The Didache leaves it open and would probably answer, if directly asked, Do what you can , as in 6:1 on teaching, 6:2 on food, and 12:2 on hospitality. Didache 13:1, 3–7 . This is the third time the text comes back to the prophets. It is clearly a new situation not envisaged in that earlier series in Didache 11:7–12. What if a prophet wants to settle down and stay in the community as a prophet? This is quite acceptable (Milavec 1989:99–100): [A] Every true prophet who wishes to settle among you deserves his food. [B] Similarly, a true master-trainer also deserves, like the laborer, his food. [C] As a consequence: [1] taking every first fruit of the produce of [your] wine press and threshing floor and of [your] cattle and sheep, [a] you will give this first fruit to the prophets for they are your high-priests. [b] But if you do have a prophet, give it to the poor. [2] If you make a batch of dough, take the first fruit [of your baking] and give it according to the rule [governing first fruits]. [3] Similarly when you open a jug of wine or of oil, take the first fruit and give it to the prophets. [4] Similarly with money, clothing, and every possession, take whatever first fruit which seems appropriate to you and give in accord with the rule. Firstfruits are not exactly the same as alms. They belong to those who receive them. The recipients have a designated share in the produce itself. The text in Didache 13:1, 3–7 originally spoke only about settled-down prophets. Didache 13:2 was added to apply the same principles to settled-down teachers, as seen earlier. Didache 15:1–2 . The fourth passage concerning prophets links them again with teachers, but in these verses both were there from the beginning. It is, once again, classic Didache in its delicacy (Milavec 1989:100): Elect for yourselves, then, bishops and deacons who are worthy of the Lord: [A] [Let these be] men who are unassuming, not greedy, honest, and have been tested, for they also are performing for you the official service of the prophets and the master-trainers. [B] Do not hold them in contempt, then, for they are honored by you in company with the prophets and master-trainers. In the Didache ’s experience, itinerant prophets and teachers have ceded to settled prophets and teachers, but now newer leadership from bishops and deacons is envisaged. These leaders are not fully accepted as yet; everything about those verses breathes transition and change. The obvious advantage of the new system is permanent actuality over charismatic possibility, and it seems linked especially with the eucharistic celebration on Sundays by the “therefore” of Didache 15:1 after the preceding 14:1–3. Once again, of course, the Didache proceeds gently and delicately.

• From Come As You Are (2015)

  Whether or not there’s a gender difference, it’s fair to say that what you experience as your emotional life doesn’t necessarily line up neatly with what your brain and body are doing. That doesn’t make you a liar, it doesn’t make you crazy, and it doesn’t mean you’re in denial. It means you’re a human being, whose emotional and motivational responses may be more complex than any other species’. Nonconcordance shows up in many kinds of emotional experiences, and men and women experience nonconcordance differently in those emotions. It’s not a sex thing; it’s a human thing. You have to relax before you can trust. But women who are slow to trust, like Merritt, can’t relax until they feel trust. It’s a problem. The solution came when she was trying to solve a different problem. As a woman in her forties, entering menopause, lack of lubrication just seemed like a part of life for Merritt. Her concern was more for her partner. Carol was the birth mom of their teenage daughter, and she had struggled with intermittent genital pain ever since the birth. I recommended lube to make manual sex more comfortable. Merritt was into it. All I had to say was, “There are a bunch of different kinds of lube, so you might—” and she was online, browsing for a variety pack. The box arrived in the mail. They set a date—Friday night, with the teenager away on a camping trip—and when the night arrived, they split a half bottle of wine and got started. They took the importance of context seriously and started with a romantic movie and then took turns retelling each other their “Story of Us.”15 This is a trick they adapted from John Gottman’s relationship research—they narrate to each other how they met and fell in love, to remind each other (and themselves) of the meaning of their shared life, their affection and admiration for each other. It works differently for each of them; it activates Carol’s accelerator by making her feel in love, and it deactivates Merritt’s brakes by making her feel trusting of her partner. But Merritt’s difficulty wasn’t trusting her partner, it was trusting herself. And what she learned this night is that it becomes easier to trust herself when she can see how her body brings pleasure to her partner. Trying out the different kinds of lube turned sex into play, instead of a problem, which switched her from what she calls “noisy brain,” where everything is perceived as a threat, to “quiet brain,” where everything is perceived with curiosity and pleasure. (Remember the rat who didn’t like Iggy Pop?) She paid close attention to how Carol experienced each type of lube. As she relaxed into the pleasure of observing her partner’s pleasure, she found that when she connected with the experience of giving pleasure, her own pleasure could expand inside her, without all the brakes and worries and fretting. She swam in the water.

• From Synanon Kid: Book One: A Memoir of Growing Up in the Synanon Cult

  I sat down and cried. Minutes later I felt large hands slide under my arms, giving a quick tug and pulling me up out of the thick cold wet. Joe slung me over his shoulder, wading out of the deep snow as if he were walking through a mild stream of flowing water. “It’s okay,” he said. I rested my cheek on his shoulder, feeling instantly safe. When I left the Home Place to return to Marin, I had only fond memories of both men. I just couldn’t believe that they would try to murder someone. We watched the recorded broadcast of Joe and Lance, surrounded by reporters, on the wall-mounted TV. An anchorman informed us that they were suspects in a conspiracy to murder an attorney named Paul Morantz, under the executive order of Chuck Dederich. We sat for a few hours, looking at other news clips and listening to various members speak their anger at the injustice being committed against us. “We are the victims. We are the ones who are being attacked.” The adults repeated this refrain over and over to us children. The following year Joe and Lance were found guilty and sentenced to a year in prison. Still, I remained unconvinced of their guilt. Chuck escaped conviction, but was forced to step down as director of Synanon for several years. The politics of the commune and its fight against “outsiders” resulted in a shift toward building power through us children. Boys were encouraged to learn how to shoot guns and maintain them. Some of our sports were substituted with karate, which Synanon called Syndo. The white uniforms were purchased and we were each given an outfit for lessons. We learned kicks, rolls and jabs and how to block an opponent. After karate class we stood in formation, enduring endless lectures on the physical excellence expected of us. A black-belt guest teacher came to one of our karate classes to show us what we could achieve. A large beefy man with hair on his head that advertised his outsider status, he performed a demonstration in which he sliced a stack of bricks cleanly in half with the edge of one of his bare hands. A fine powdery residue of dust clouded the air and sifted slowly to settle on the table where the bricks rested. His skills were impressive, yet the mandatory nature of the martial art instruction dampened my interest. Although I’d watched my share of Bruce Lee and Chuck Norris films, I didn’t see myself becoming a master of karate or even accomplishing any level of competence. As if to further highlight the truly quirky nature of the commune, we were also forced to watch the TV miniseries Shogun, all twelve dreary hours of it, while wearing our karate outfits and snacking on revolting, greasy, cinnamon-flavored crisps and apple juice. By the time Shogun ended I had developed a deep dislike for karate and Japan. My dislike would persist for many years.