Laudator Temporis Acti

Arnaldo Momigliano, "A Medieval Jewish Autobiography," in his Essays on Ancient and Modern Judaism. Edited and with an Introduction by Silvia Berti. Translated by Maura Masella-Gayley (Chicago: University of Chicago Press, 1994), pp. 109-117 (at 113):

In the language of the Psalms with which he had been familiar since his early childhood Hermannus could claim that God "de stercore pauperem erexit et eum cum princibus populi sui collocavit" (see Ps. 112:7-8).

I don't have access to Gerlinde Niemeyer, ed., Hermannus quondam Judaeus, Opusculum de Conversione Sua (Weimar: Böhlau, 1963 = Monumenta Germaniae Historica, Quellen zur Geistesgeschichte, Bd. 4). But the Vulgate of Psalm 112(113):7-8 reads:

Suscitans a terra inopem, et de stercore erigens pauperem: ut collocet eum cum principibus, cum principibus populi sui.

Also, the edition of Hermannus' Opusculum in Patrologia Latina, vol. 170, cols. 803-836 (at 835, from cap. XXI) reads:

Ecce enim misericors et miserator Dominus de stercore pauperem erexit, et eum cum principibus populi sui collocavit.

This leads me to think that princibus in Momigliano's quotation could be a misprint for principibus.

Related post: A Modest Proposal.

Juvenal 3.58-63 (tr. Susanna Morton Braund):

The race that's now most popular with wealthy Romans—the people I want especially to get away from—I'll name them right away, without any embarrassment. My fellow-citizens, I cannot stand a Greekified Rome. Yet how few of our dregs are Achaeans? The Syrian Orontes has for a long time now been polluting the Tiber, bringing with it its language and customs, its slanting strings along with pipers, its native tom-toms too, and the girls who are told to offer themselves for sale at the Circus.

quae nunc divitibus gens acceptissima nostris
et quos praecipue fugiam, properabo fateri,
nec pudor obstabit. non possum ferre, Quirites,        60
Graecam Vrbem. quamvis quota portio faecis Achaei?
iam pridem Syrus in Tiberim defluxit Orontes
et linguam et mores et cum tibicine chordas
obliquas nec non gentilia tympana secum
vexit et ad Circum iussas prostare puellas.        65

Cf. Samuel Johnson, London, lines 91-98:

The cheated nation's happy fav'rites, see!
Mark whom the great caress, who frown on me!
London! the needy villain's gen'ral home,
The common shore of Paris and of Rome;
With eager thirst, by folly or by fate,        95
Sucks in the dregs of each corrupted state.
Forgive my transports on a theme like this,
I cannot bear a French metropolis.

Augustine, Sermons 304.3 (Patrologia Latina, vol. 38, cols. 1396-1397; tr. Edmund Hill):

So why, O man, O woman, does your head swell so? Why, carrion skin, do you stretch yourself so? Why, stinking pus, do you puff yourself up so? You rant, you lament, you get steamed up, because heaven knows who has insulted you. On what grounds do you insist on satisfaction, do you thirst with gaping jaws for revenge, and not desist from your intention, until you have avenged yourself on the one who harmed you?

Quid ergo intumescis, o homo? O pellis morticina, quid tenderis? O sanies fetida, quid inflaris? Anhelas, doles, aestuas, quia nescio quis tibi fecit iniuriam. Unde tu flagitas ultionem, sitis arenti fauce vindictam; nec prius ab intentione desistis, donec de illo qui te laeserit, vindiceris?

Diogenes Laertius 6.2.53 (on Diogenes the Cynic; tr. R.D. Hicks):

As Plato was conversing about Ideas and using the nouns "tablehood" and "cuphood," he said, "Table and cup I see; but your tablehood and cuphood, Plato, I can nowise see." "That's readily accounted for," said Plato, "for you have the eyes to see the visible table and cup; but not the understanding by which ideal tablehood and cuphood are discerned."

Πλάτωνος περὶ ἰδεῶν διαλεγομένου καὶ ὀνομάζοντος τραπεζότητα καὶ κυαθότητα, "ἐγώ," εἶπεν, "ὦ Πλάτων, τράπεζαν μὲν καὶ κύαθον ὁρῶ· τραπεζότητα δὲ καὶ κυαθότητα οὐδαμῶς·" καὶ ὅς, "κατὰ λόγον," ἔφη· "οἷς μὲν γὰρ κύαθος καὶ τράπεζα θεωρεῖται ὀφθαλμοὺς ἔχεις· ᾧ δὲ τραπεζότης καὶ κυαθότης βλέπεται νοῦν οὐκ ἔχεις."

This is fragment 62 of Diogenes the Cynic in Gabriele Giannantoni, ed., Socraticorum Reliquiae, Vol. II (Naples: Bibliopolis, 1983), p. 437.