1. Cicero, On The Ends of Good And Evil, 2.3, 2.16, 2.69, 5.95 (2nd cent. BCE - 1st cent. BCE)
| 2.3. non enim solum Torquatus dixit quid sentiret, sed etiam cur. ego autem arbitror, quamquam admodum delectatus sum eius oratione perpetua, tamen commodius, cum in rebus singulis insistas et intellegas quid quisque concedat, quid abnuat, ex rebus concessis concludi quod velis et ad exitum perveniri. cum enim fertur quasi torrens oratio, quamvis multa cuiusque modi rapiat, nihil tamen teneas, nihil apprehendas, reprehendas BE nusquam orationem rapidam cœrceas. Omnis autem in quaerendo, quae via quadam et ratione habetur, oratio praescribere primum debet ut quibusdam in formulis ea res agetur, ut, inter quos disseritur, conveniat quid sit id, de quo disseratur. 2.16. si enim idem dicit, dicat RNV quod Hieronymus, qui censet summum bonum esse sine ulla molestia vivere, cur mavult dicere voluptatem quam vacuitatem doloris, ut ille facit, qui quid dicat intellegit? sin autem voluptatem putat putat BE putat dicat ARN dicat V adiungendam eam, quae sit in motu—sic enim appellat hanc dulcem: 'in motu', illam nihil dolentis 'in stabilitate'—, quid tendit? cum efficere non possit ut cuiquam, qui ipse sibi notus sit, hoc est qui suam naturam sensumque perspexerit, vacuitas doloris et voluptas idem esse videatur. hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. quis enim est, est enim BEN qui non videat haec esse in natura rerum tria? unum, cum in voluptate sumus, alterum, cum in dolore, tertium hoc, in quo nunc equidem sum, equidem sum Mdv. quidem sumus ARNV sumus BE credo item item Ernest. idem ABER 2 N 1 V quidem N 2 et fort. R 1, ubi littera i scripta est super ras. (////dē), cuius in loco fuisse potest q vos, nec vos AN 1 V nos BERN 2 in dolore nec in voluptate; ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? 2.69. non potes potest RN ergo ista tueri, Torquate, mihi crede, si te ipse et tuas cogitationes et studia perspexeris; pudebit te, inquam, illius tabulae, quam Cleanthes sane commode verbis depingere solebat. iubebat eos, qui audiebant, secum ipsos cogitare pictam in tabula Voluptatem pulcherrimo vestitu et ornatu regali in solio sedentem, praesto esse Virtutes ut ancillulas, quae nihil aliud agerent, nullum suum officium ducerent, nisi ut Voluptati ministrarent et eam tantum ad aurem admonerent, si modo id pictura intellegi posset, ut caveret ne quid faceret inprudens, quod offenderet animos hominum, aut quicquam, e quo oriretur aliquis dolor. Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii aliud negotii nihil dett. aliud negotium nihil ARNV aliud negocium non BE nihil habemus. 5.95. Haec igitur est nostra ratio, quae tibi videtur inconstans, cum propter virtutis caelestem quandam et divinam tantamque praestantiam, ut, ubi virtus sit resque magnae et add. Gz. (e cod. Spirensi ?) summe laudabiles laudabilesque RV virtute gestae, ibi esse miseria et aerumna non possit, tamen labor possit, possit molestia, labor possit possit molestia BE labor possit molestia R labor possit et molestia V non dubitem dicere omnes sapientes esse semper semper esse BE beatos, sed tamen fieri posse, ut sit alius alio beatior. atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. | 2.3. We are adopting a more profitable mode of procedure, for Torquatus has not only told us his own opinion but also his reasons for holding it. Still, for my part, though I enjoyed his long discourse very much, I believe all the same that it is better to stop at point after point, and make out what each person is willing to admit and what he denies, and then to draw such inferences as one desires from these admissions and so arrive at one's conclusion. When the exposition goes rushing on like a mountain stream in spate, it carries along with it a vast amount of miscellaneous material, but there is nothing one can take hold of or rescue from the flood; there is no point at which one can stem the torrent of oratory. "However, in philosophical investigation a methodical and systematic discourse must always begin by formulating a preamble like that which occurs in certain forms of process at law, 'The issue shall be as follows'; so that the parties to the debate may be agreed as to what the subject is about which they are debating. 2.16. For if he means the same as Hieronymus, who holds that the Chief Good is a life entirely devoid of trouble, why does he insist on using the term pleasure, and not rather 'freedom from pain,' as does Hieronymus, who understands his own meaning? Whereas if his view is that the End must include kinetic pleasure (for so he describes this vivid sort of pleasure, calling it 'kinetic' in contrary with the pleasure of freedom from pain, which is 'static' pleasure), what is he really aiming at? For he cannot possibly convince any person who knows himself â anyone who has studied his own nature and sensations â that freedom from pain is the same thing as pleasure. This, Torquatus, is to do violence to the senses â this uprooting from our minds our knowledge of the meaning of words ingrained. Who is not aware that the world of experience contains these three states of feeling: first, the enjoyment of pleasure; second, the sensation of pain; and third, which is my own condition and doubtless also yours at the present moment, the absence of both pleasure and pain? Pleasure is the feeling of a man eating a good dinner, pain that of one being broken on the rack; but do you really not see the intermediate between those two extremes lies a vast multitude of persons who are feeling neither gratification nor pain? 2.69. Believe me then, Torquatus, if you will but look within, and study your own thoughts and inclinations, you cannot continue to defend the doctrines you profess. You will be put to the blush, I say, by the picture that Cleanthes used to draw so cleverly in his lectures. He would tell his audience to imagine a painting representing Pleasure, decked as a queen, and gorgeously apparelled, seated on a throne; at her side should stand the Virtues as her handmaids, who should make it their sole object and duty to minister to Pleasure, merely whispering in her ear the warning (provided this could be conveyed by the painter's art) to beware of unwittingly doing aught to offend public opinion, or anything from which pain might result. 'As for us Virtues, we were born to be your slaves; that is our one and only business.' 5.95. "This then is our system which you think inconsistent. I on the other hand, seeing the celestial and divine existence of virtue, excellence so great that where virtue and the mighty and most glorious deeds that she inspires are found, there misery and sorrow cannot be, though pain and annoyance can, do not hesitate to declare that every Wise Man is always happy, but yet that it is possible for one to be happier than another." "Well, Piso," said I, "that is a position which you will find needs a great deal of defending; and if you can hold to it, you are welcome to convert not only my cousin Cicero, but also myself. |
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2. Cicero, On Laws, 2.19 (2nd cent. BCE - 1st cent. BCE)
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3. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
| 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. |
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4. Cicero, On Duties, 3.25 (2nd cent. BCE - 1st cent. BCE)
| 3.25. Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse. | 3.25. In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. |
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5. Cicero, Republic, 6.16-6.17, 6.29 (2nd cent. BCE - 1st cent. BCE)
| 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 6.29. Hanc tu exerce optimis in rebus! sunt autem optimae curae de salute patriae, quibus agitatus et exercitatus animus velocius in hanc sedem et domum suam pervolabit; idque ocius faciet, si iam tum, cum erit inclusus in corpore, eminebit foras et ea, quae extra erunt, contemplans quam maxime se a corpore abstrahet. Namque eorum animi, qui se corporis voluptatibus dediderunt earumque se quasi ministros praebuerunt inpulsuque libidinum voluptatibus oboedientium deorum et hominum iura violaverunt, corporibus elapsi circum terram ipsam volutantur nec hunc in locum nisi multis exagitati saeculis revertuntur. Ille discessit; ego somno solutus sum. | |
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6. Cicero, In Verrem, 2.2.7 (2nd cent. BCE - 1st cent. BCE)
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7. Cicero, Pro Caelio, 40-42, 39 (2nd cent. BCE - 1st cent. BCE)
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8. Cicero, Pro Lege Manilia, 29 (2nd cent. BCE - 1st cent. BCE)
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9. Cicero, Pro Sestio, 143 (2nd cent. BCE - 1st cent. BCE)
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10. Cicero, Tusculan Disputations, 1.27-1.28, 1.32 (2nd cent. BCE - 1st cent. BCE)
| 1.27. idque idquae G 1 RV 1 cum multis aliis rebus, tum e pontificio iure et e caerimoniis caer. V cer. GKR sepulcrorum intellegi licet, quas maxumis ingeniis praediti nec tanta cura coluissent nec violatas tam inexpiabili inexpiabile X -i in r. V 1? s religione sanxissent, nisi haereret in eorum mentibus mortem non interitum esse omnia tollentem atque delentem, sed quandam quasi migrationem commutationemque vitae, quae in claris viris et feminis dux in caelum soleret esse, in ceteris humi retineretur et permaneret tamen. 1.28. ex hoc et nostrorum opinione Romulus in caelo cum diis agit aevum ann. 115, ut famae adsentiens dixit Ennius, et apud Graecos indeque perlapsus ad nos et usque ad Oceanum Hercules et ante retin. add. V c et perm.... 20 hercules fere omnia in r. V 1 tantus et tam praesens habetur deus; hinc Liber Semela natus eademque famae celebritate Tyndaridae fratres, qui non modo adiutores in proeliis victoriae populi Romani, sed etiam nuntii fuisse perhibentur. quid? Ino ino sed o in r. V 1 Cadmi inhoc admi G 1 filia nonne nonne ex nomine K 2 LEGKOE |ea R LEGKOQEA GKV ( Q in r. ) *leukoqe/a nominata a Graecis Matuta mutata K 1 V 1 (ut v.) Nonii L 1 habetur a nostris? Quid?...nostris Non. 66, 13 quid? totum prope caelum, ne pluris persequar, persequar pluris K nonne humano genere completum est? 1.32. illud illũ K 1 num dubitas, quin specimen naturae capi deceat ex optima quaque natura? quae est melior igitur in hominum genere natura quam eorum, qui se natos ad homines iuvandos tutandos conservandos arbitrantur? abiit ad deos Hercules: numquam abisset, nisi, cum inter homines esset, eam sibi viam viam s. v. add. K 2 munivisset. vetera iam ista et religione omnium consecrata: quid in hac re p. tot tantosque viros ob rem p. ob rem p. b r in r. V 1 ob re p. K ob rē p. ( er. ublică) G interfectos cogitasse arbitramur? isdemne ut finibus nomen suum quibus vita terminaretur? nemo umquam sine magna spe inmortalitatis se pro patria offerret ad mortem. | |
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11. Horace, Odes, 3.3.9-3.3.24, 3.3.31-3.3.36 (1st cent. BCE - 1st cent. BCE)
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12. Horace, Letters, 2.1.5-2.1.17 (1st cent. BCE - 1st cent. BCE)
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13. Sallust, Catiline, 2.5 (1st cent. BCE - 1st cent. BCE)
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14. Epictetus, Discourses, 2.16, 2.16.42-2.16.44, 2.16.46, 2.44-2.45, 3.24, 3.24.15-3.24.16 (1st cent. CE - 2nd cent. CE)
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15. Lucan, Pharsalia, 10.20 (1st cent. CE - 1st cent. CE)
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16. Seneca The Younger, De Beneficiis, 1.13.2-1.13.3 (1st cent. CE - 1st cent. CE)
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17. Seneca The Younger, Hercules Oetaeus, 1697, 1942-1943, 1971, 147 (1st cent. CE - 1st cent. CE)
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18. Silius Italicus, Punica, 13.632-13.633, 13.637-13.647, 13.767-13.768, 13.770-13.774, 15.71-15.83, 17.647-17.652 (1st cent. CE - 2nd cent. CE)
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19. Tacitus, Histories, 2.62.1 (1st cent. CE - 2nd cent. CE)
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20. Pliny The Younger, Panegyric, 3.4 (2nd cent. CE - 2nd cent. CE)
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21. Eusebius of Caesarea, Preparation For The Gospel, 3.11.25 (3rd cent. CE - 4th cent. CE)
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