1. Cicero, Academica, 1.29 (2nd cent. BCE - 1st cent. BCE)
| 1.29. quam vim animum esse dicunt mundi, eandemque esse esse 2 om. *g mentem sapientiamque perfectam, quem deum appellant, omniumque rerum quae sunt sint Mue. ei subiectae quasi prudentiam providentiam Lb. quandam procurantem caelestia maxime, deinde in terris ea quae pertineant pertinent r 1 wm ad homines; quam interdum eandem necessitatem appellant, quia nihil aliter possit atque ab ea constitutum sit, inter dum interdum p 1, idem et item p m inter *g*d seriem causarum Pl. * * * quasi fatalem et immutabilem continuationem ordinis sempiterni, non no num p numquam quidem quidem om. *g eandem fortunam, quod efficiat multa improvisa et et s ? Lb. haec *g*d ac Ha. necopinata nobis propter obscuritatem ignorationemque causarum. fortunam — — quod multa eff. inopinata nobis ... causarum Lact. inst. 3, 29, 3, cf. ibid. 18 (ign. rerum atque caus.) | |
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2. Cicero, On The Ends of Good And Evil, 1.9, 2.119, 3.9 (2nd cent. BCE - 1st cent. BCE)
| 1.9. quem quidem locum comit comit Se. c o N cum ABERV cf. ad p. 5,10; 23,1; 26,12; 44,8; 46,15; 160,31 multa venustate et omni sale idem Lucilius, apud quem praeclare Scaevola: Graecum te, Albuci, quam Romanum atque Sabinum, municipem Ponti, Ponti edd. pontii (pontu BE) Tritani, Tritani Bai. tritanii A 2 RV tiranii A 1 tritanu BE centurionum, praeclarorum hominum ac primorum signiferumque, maluisti dici. Graece ergo praetor Athenis, id quod maluisti, te, cum ad me accedis, saluto: 'chaere,' chaere care BE inquam, Tite! lictores, turma omnis chorusque: chorusque cohorsque 'primus quantum video Man.' Mdv. 'chaere, Tite!' hinc hic A 1 BERV mi BEV; om. in ras. A; m R; mi in fine versus N 1, add. itii ( ut sit mutii) N 2 hostis mi Albucius, hinc inimicus. Sed iure Mucius. 2.119. elicerem Elicerem N 2 eligerem ABERN 1 exigerem V ( idem a poster. man. in marg. add. in N) ex te cogeremque, ut responderes, nisi vererer ne Herculem ipsum ea, quae pro salute gentium summo labore gessisset, voluptatis causa gessisse diceres. Quae cum dixissem, Habeo, inquit Torquatus, ad quos ista referam, et, quamquam aliquid ipse poteram, tamen invenire malo paratiores. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Recte, inquit, intellegis. Age sane, inquam. sed erat aequius Triarium aliquid de dissensione nostra iudicare. Eiuro, Eiuro Gz. Iuro (Itiro R) inquit adridens, iniquum, hac quidem de re; tu enim ista lenius, levius BENV levius an le- nius incert. in R hic Stoicorum more nos vexat. Tum Triarius: Posthac quidem, inquit, audacius. nam haec ipsa mihi erunt in promptu, quae modo audivi, nec ante aggrediar, quam te ab istis, quos dicis, instructum videro. Quae cum essent dicta, finem fecimus et ambulandi et disputandi. 3.9. Praeclare, inquit, facis, cum cum quod Wes. apud Mdv. et eorum memoriam tenes, quorum uterque tibi testamento liberos suos testamento libros suos tibi BE commendavit, et puerum diligis. quod autem meum munus dicis non equidem recuso, sed te adiungo socium. addo etiam illud, multa iam mihi dare signa puerum et pudoris et ingenii, sed aetatem vides. Video equidem, inquam, sed tamen iam infici debet iis artibus, quas si, dum est tener, conbiberit, ad maiora veniet paratior. veniet paratior sit et quidem A venerit (in E incert.) paratior sit et quidem BE veniet paratior sit. Equidem R cu ul si venerit paratior sit Et quidem N 1 veniet paratior sit quidem N 2 veniet paratior sic equidem V Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. sed residamus, inquit, si placet. Itaque fecimus. | 2.119. I would press my question and drag an answer from you, were I not afraid lest you should say that Hercules himself in the arduous labours that he wrought for the preservation of mankind was acting for the sake of pleasure!" Here I concluded. "I am at no loss for authorities," said Torquatus, "to whom to refer your arguments. I might be able to do some execution myself, but I prefer to find better equipped champions." "No doubt you allude to our excellent and learned friends Siro and Philodemus." "You are right," he replied. "Very well then," said I; "but it would be fairer to let Triarius pronounce some verdict on our dispute." "I formally object to him as prejudiced," he rejoined with a smile, "at all events on this issue. You have shown us some mercy, but Triarius lays about him like a true Stoic." "Oh," interposed Triarius, "I'll fight more boldly still next time, for I shall have the arguments I have just heard ready to my hand, though I won't attack you till I see you have been armed by the instructors whom you mention." And with these words we brought our promenade and our discussion to an end together. 3.9. "I commend you," rejoined Cato, "for your loyalty to the memory of men who both bequeathed their children to your care, as well as for your affectionate interest in the lad. My own responsibility, as you call it, I by no means disown, but I enlist you to share it with me. Moreover I may say that the youth already seems to me to show many signs both of modesty and talent; but you know how young he is." "I do," said I, "but all the same it is time for him to receive a tincture of studies which, if allowed to soak in at this impressionable age, will render him better equipped when he comes to the business of life." "True, and we will discuss this matter again several times more fully and take common action. But let us sit down," he said, "shall we?" So we sat down. |
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3. Cicero, On The Nature of The Gods, 1.42 (2nd cent. BCE - 1st cent. BCE)
| 1.42. I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent. |
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4. Cicero, On Duties, 1.9, 3.9 (2nd cent. BCE - 1st cent. BCE)
| 1.9. Triplex igitur est, ut Panaetio videtur, consilii capiendi deliberatio. Nam aut honestumne factu sit an turpe dubitant id, quod in deliberationem cadit; in quo considerando saepe animi in contraries sententias distrahuntur. Tum autem aut anquirunt aut consultant, ad vitae commoditatem iucunditatemque, ad facultates rerum atque copias, ad opes, ad potentiam, quibus et se possint iuvare et suos, conducat id necne, de quo deliberant; quae deliberatio omnis in rationem utilitatis cadit. Tertium dubitandi genus est, cum pugnare videtur cum honesto id, quod videtur esse utile; cum enim utilitas ad se rapere, honestas contra revocare ad se videtur, fit ut distrahatur in deliberando animus afferatque ancipitem curam cogitandi. 3.9. Minime vero assentior iis, qui negant eum locum a Panaetio praetermissum, sed consulto relictum, nec omnino scribendum fuisse, quia numquam posset utilitas cum honestate pugnare. De quo alterum potest habere dubitationem, adhibendumne fuerit hoc genus, quod in divisione Panaeti tertium est, an plane omittendum, alterum dubitari non potest, quin a Panaetio susceptum sit, sed relictum. Nam qui e divisione tripertita duas partes absolverit, huic necesse est restare tertiam; praeterea in extremo libro tertio de hac parte pollicetur se deinceps esse dicturum. | 3.9. Now, I cannot possibly accept the view of those who say that that point was not overlooked but purposely omitted by Panaetius, and that it was not one that ever needed discussion, because there never can be such a thing as a conflict between expediency and moral rectitude. But with regard to this assertion, the one point may admit of doubt â whether that question which is third in Panaetius's classification ought to have been included or omitted altogether; but the other point is not open to debate â that it was included in Panaetius's plan but left unwritten. For, if a writer has finished two divisions of a threefold subject, the third must necessarily remain for him to do. Besides, he promises at the close of the third book that he will discuss this division also in its proper turn. |
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5. Cicero, In Pisonem, 69-72, 68 (2nd cent. BCE - 1st cent. BCE)
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6. Cicero, Lucullus, 101-105, 107-109, 11, 110-113, 119, 12, 123, 13, 132-133, 136, 14, 144-146, 15-62, 64, 69-70, 73, 77-78, 82-85, 98-100 (2nd cent. BCE - 1st cent. BCE)
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7. New Testament, Acts, 17.18 (1st cent. CE - 2nd cent. CE)
| 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. |
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8. Sextus, Against The Mathematicians, 7.166-7.189 (2nd cent. CE - 3rd cent. CE)
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9. Sextus, Outlines of Pyrrhonism, 1.227-1.230 (2nd cent. CE - 3rd cent. CE)
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10. Diogenes Laertius, Lives of The Philosophers, 10.16 (3rd cent. CE - 3rd cent. CE)
| 10.16. and then, having bidden his friends remember his doctrines, breathed his last.Here is something of my own about him:Farewell, my friends; the truths I taught hold fast:Thus Epicurus spake, and breathed his last.He sat in a warm bath and neat wine quaff'd,And straightway found chill death in that same draught.Such was the life of the sage and such his end.His last will was as follows: On this wise I give and bequeath all my property to Amynomachus, son of Philocrates of Bate and Timocrates, son of Demetrius of Potamus, to each severally according to the items of the deed of gift laid up in the Metroon |
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11. Augustine, Contra Academicos, 3.41 (4th cent. CE - 5th cent. CE)
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12. Augustine, The City of God, 14.2-14.3, 14.5 (4th cent. CE - 5th cent. CE)
| 14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. |
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