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Tiresias: The Ancient Mediterranean Religions Source Database



4735
Epictetus, Enchiridion, 34
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

2. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)

3. Cicero, Tusculan Disputations, 1.94, 3.29, 3.52, 3.54-3.55, 3.58, 3.74 (2nd cent. BCE - 1st cent. BCE)

1.94. cur? nam, reor, nullis, si vita longior daretur, posset esse iucundior; nihil enim est profecto homini hominis X prudentia dulcius, cf. Med. fr. 676 quam, ut quam ut quia utem K 1 cetera auferat, adfert certe senectus. Quae vero aetas longa est, aut quid omnino est post omnino add. V vet homini longum? nonne Mo/do pueros, pueri (i in r. V 1 ) V modo a/dulescentes i/n cursu a tergo i/nsequens Com. pall. inc. 43 actergo V 1 Ne/c opitis a/dsecuta est senectus? sed quia ultra nihil habemus, hoc longum dicimus. ducimus K Omnia ista, perinde ut cuique data sunt pro rata parte, ita aut longa aut parte avita longa GKR parte aucta l. in parte aut l. corr. V parte, ita aut Man. brevia dicuntur. apud Hypanim fluvium, qui ab Europae parte in Pontum influit, Aristoteles Arist. hist. an. 552b 18 ait bestiolas quasdam nasci, quae unum diem vivant. ex his igitur hora VIII quae mortua est, provecta aetate mortua est; quae vero occidente sole, decrepita, eo magis, si etiam solstitiali die. confer confert X ( corr. KV 1 ) nostram longissimam aetatem cum aeternitate: in eadem propemodum brevitate qua illae bestiolae reperiemur. reperiemus V 1 3.29. haec igitur praemeditatio futurorum malorum lenit eorum adventum, quae venientia longe ante videris. itaque apud Euripiden a Theseo dicta laudantur; licet Eurip. fr. 964 euripidĕ K thesseo GKR 1 enim, ut saepe facimus, in Latinum illa convertere: Nam qui hae/c audita a do/cto meminisse/m viro, Futu/ras mecum co/mmentabar mi/serias: Aut mo/rtem acerbam aut alt. aut add. G 2 exilii X e/xili maesta/m fugam Aut se/mper aliquam mo/lem meditaba/r mali, Ut, si/ qua invecta di/ritas casu/ foret, Ne me i/nparatum cu/ra lacerare/t repens. lacerare trepens G 1 R 1 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.54. legimus librum Clitomachi, quem ille eversa Karthagine misit consolandi causa ad captivos, cives suos; in eo est disputatio scripta Carneadis, quam se ait in commentarium rettulisse. retulisse G 1 K ( ex retullisse 1 ) V cum ita positum esset, videri vidi G 1 fore in aegritudine sapientem patria capta, quae Carneades contra dixerit, scripta sunt. tanta igitur calamitatis praesentis adhibetur a philosopho medicina, quanta inveteratae inveterata X corr. s (in inveterata al. ) desideraretur V 2 ne desideratur quidem, nec, si aliquot aliquod G annis post idem ille liber captivis missus esset, volneribus mederetur, sed cicatricibus. sensim enim et pedetemptim progrediens extenuatur dolor, non quo ipsa res immutari soleat aut possit, sed id, quod ratio debuerat, usus docet, minora esse ea quae sint visa maiora. Quid ergo opus est, dicet aliquis, omnino ratione aut consolatione illa, ratione aut omnino consolatione ulla X illa s ( idem men- dum p. 353, 29 al. ) omnino ratione aut Po. qua solemus uti, cum levare dolorem maerentium volumus? 3.55. hoc enim fere tum habemus in promptu, promtu GR nihil oportere inopinatum videri. aut aut R, sed u del. R c qui sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) tolerabilius feret incommodum, qui cognoverit cognoverint X corr. R 2 V c necesse esse homini tale aliquid accidere? haec enim oratio de ipsa summa mali nihil detrahit, tantum modo adfert, nihil evenisse quod non opidum fuisset. neque tamen genus id orationis in consolando non valet, sed id haud sciam an plurimum. * ergo ista necopinata non habent tantam vim, ut aegritudo ex is omnis oriatur; feriunt enim fortasse gravius, non id efficiunt, ut ea, quae accidant maiora videantur: sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) quia recentia sunt, maiora videntur, non quia repentina. Ergo... 18 repentina verba ipsa sana sunt ( cf. Herm. XLI p. 324 ), sed non suo loco posita. a Cicerone ipso, ut argumentationem §§ 52–54 concluderent, in chiro- grapho postea adscripta, ab Attici librariis autem falso loco inserta esse videntur. (nam id efficiunt ... videantur, sed maiora videntur, quia recentia sunt, non quia repentina We. ut ea quae accidant, mala videantur ... non quia repentina, mala Se, Jb. d. ph. V. 24 p. 244 ) 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat.
4. Lucretius Carus, On The Nature of Things, 3.1087-3.1094 (1st cent. BCE - 1st cent. BCE)

5. Philo of Alexandria, Allegorical Interpretation, 3.18 (1st cent. BCE - 1st cent. CE)

6. Philo of Alexandria, Who Is The Heir, 235 (1st cent. BCE - 1st cent. CE)

235. For it is the divine Word which divided and distributed every thing in nature; and it is our own mind which divides every thing and every body which it comprehends, by the exertion of its intellect in an infinite manner, into an infinite number of parts, and which, in fact, never ceased from dividing.
7. Epictetus, Discourses, 3.24.86-3.24.88, 4.5.27 (1st cent. CE - 2nd cent. CE)

8. Epictetus, Enchiridion, 21, 26, 20 (1st cent. CE - 2nd cent. CE)

9. Musonius Rufus, Fragments, 19, 38, 17 (1st cent. CE - 1st cent. CE)

10. Seneca The Younger, De Consolatione Ad Marciam, 1.7, 9.2, 9.5 (1st cent. CE - 1st cent. CE)

11. Seneca The Younger, On Anger, 3.12.4 (1st cent. CE - 1st cent. CE)

12. Seneca The Younger, On Leisure, 9.5, 11.6 (1st cent. CE - 1st cent. CE)

13. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 3.3-3.4, 11.2 (1st cent. CE - 1st cent. CE)

14. Seneca The Younger, Letters, 12.8, 18.5-18.13, 101.8-101.9 (1st cent. CE - 1st cent. CE)

15. Galen, On The Doctrines of Hippocrates And Plato, 4.7.14, 4.7.26, 4.7.28, 4.7.30, 4.7.32-4.7.33, 4.7.35, 4.7.41, 5.6.31-5.6.32 (2nd cent. CE - 3rd cent. CE)

16. Marcus Aurelius Emperor of Rome, Meditations, 2.1-2.2, 5.1, 5.16, 5.26 (2nd cent. CE - 2nd cent. CE)

17. Porphyry, Letter To Marcella, 35 (3rd cent. CE - 4th cent. CE)

35. Try not to wrong thy slaves nor to correct them when thou art angry. And before correcting them, prove to them that thou dost this for their good, and give them an opportunity for excuse. When purchasing slaves, avoid the stubborn ones. Practise doing many things thyself, for our own labour is simple and easy. And men should use each limb for the purpose for which nature intended it to be used, for nature needs no more. They who do not use their own bodies, but make excessive use of others, commit a twofold wrong, and are ungrateful to nature that has given them these parts. Never use thy bodily parts merely for the sake of pleasure, for it is far better to die than to obscure thy soul by intemperance . . . . correct the vice of thy nature. . . . If thou give aught to thy slaves, distinguish the better ones by a share of honour . . . . for it is impossible that he who does wrong to man should honour God. But look on the love of mankind as the foundation of thy piety. And . . . .
18. Augustine, Confessions, 4.8.13 (4th cent. CE - 5th cent. CE)

19. Epicurus, Letter To Menoeceus, 126



Subjects of this text:

subject book bibliographic info
(zēloun, zēlōtos), of other things / objects Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
agency / agent, human Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
archytas, pythagorean Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
aristotle, prolongation not add to value Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
augustine, time makes emotion fade because of new hopes Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
body / bodies (corporeal, material, matter, physical) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
choice (hairesis) / choosing (haireisthai) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
courage (andreia, bravery) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
distress (lupē, grief, pain) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
epictetus, stoic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
epicureans, prolongation of life of no value Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
goal (telos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
injustice (adikia) / unjust Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
joy (chara) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
lactantius, church father Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
lucretius, epicurean, prolongation of life of no value Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
marcus aurelius, stoic, roman emperor, author of meditations, prolongation of life of no value Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
marcus aurelius Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
musonius rufus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
past, present, future, abstract from past, present, future Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
philo of alexandria Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
plato, delay in acting on anger Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
pleasure (hēdonē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
plutarch of chaeroneia, middle platonist Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
power (in nostra potestate) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
precepts (praecepta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
punishment Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
seneca, the younger, stoic, prolongation of life of no value Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
seneca, the younger, stoic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
slaves, treatment of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
soul / mind (psuchē, animus) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
spiritual / mental exercises Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
stoicism / stoic / stoa, neostoicism (greco-roman) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
stoicism / stoic / stoa Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
therapy, techniques see esp. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
therapy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, because irrational forces tire Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, because judgements change Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, because new hopes and interests arise Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, delay recommended in satisfying appetite Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, familiarity in advance has same effect as fading Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, how much time is available for checking anger? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
time-lapse, effects of, prolongation of life not valuable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241
training (askēsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 360
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia)' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 241