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Tiresias: The Ancient Mediterranean Religions Source Database



5954
Galen, On The Doctrines Of Hippocrates And Plato, 3.7.4
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hesiod, Theogony, 567 (8th cent. BCE - 7th cent. BCE)

567. Before by vast Earth, and he trusts in these
2. Homer, Iliad, 5.493 (8th cent. BCE - 7th cent. BCE)

5.493. /and thou shouldest beseech the captains of thy far-famed allies to hold their ground unflinchingly, and so put away from thee strong rebukings.
3. Euripides, Trojan Women, 108 (5th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 5.81 (5th cent. BCE - 5th cent. BCE)

5.81. The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow.
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

40a. another the winged kind which traverses the air; thirdly, the class which inhabits the waters; and fourthly, that which goes on foot on dry land. The form of the divine class He wrought for the most part out of fire, that this kind might be as bright as possible to behold and as fair; and likening it to the All He made it truly spherical; and He placed it in the intelligence of the Supreme to follow therewith, distributing it round about over all the Heaven, to be unto it a veritable adornment cunningly traced over the whole. And each member of this class He endowed with two motions, whereof the one is uniform motion in the same spot, whereby it conceives always identical thoughts about the same objects
6. Aristotle, Parts of Animals, 2.2, 2.4 (4th cent. BCE - 4th cent. BCE)

7. Cicero, Tusculan Disputations, 3.82-3.83, 4.13-4.15, 4.67 (2nd cent. BCE - 1st cent. BCE)

3.82. et tamen, ut medici uti medici K ( er. n) toto corpore curando minimae etiam parti, si condoluit, medentur, sic philosophia cum universam aegritudinem sustulit, sustulit aegritudinem sustulit tamen si X (sustullit G 1 V 1 condoluit tamen si K 1 medenturaegr. sustulit add. c ) corr. Keil, Quaest. Tull. p. XVIII etiam, si quis error alicunde alicunde Ern. aliunde extitit, si paupertas momordit, si ignominia pupugit, pupigit G 1 R 1 V 1 si quid tenebrarum obfudit exilium, exsilium GV 1 aut eorum quae quaeque (quaeque G) modo X corr. s modo dixi si quid si quid sicut K extitit. etsi singularum rerum sunt propriae consolationes, de quibus audies tu quidem, cum voles. sed ad eundem fontem revertendum est, aegritudinem omnem procul abesse a sapiente, quod iis sit, quod frustra suscipiatur, quod non natura exoriatur, sed iudicio, sed opinione, sed quadam invitatione ad dolendum, cum id decreverimus ita fieri oportere. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio 4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem. 4.67. illud iam supra supra cf. p. 368, 2 diximus, contractionem contractione X corr. V 3 s animi recte fieri numquam posse, elationem posse. aliter enim Naevianus ille gaudet Hector: Hect. profic. 15 haector GK h octor V( e2) Lae/tus sum lauda/ri me abs te, pa/ter, a laudato/ viro, aliter ille apud Trabeam: Trab. fr. 1 Le/na deleni/ta argento argento ex -tum V nu/tum observabi/t meum, Qui/d velim, quid stu/deam. adveniens di/gito impellam ia/nuam, genuam K Fo/res patebunt. de i/nproviso Chry/sis ubi me aspe/xerit, A/lacris ob via/m mihi veniet co/mplexum exopta/ns meum, Mi/hi se dedet. se dedit K sedet V quam haec pulchra putet, ipse iam dicet: Fo/rtunam ipsam antei/bo fortuni/s meis.
8. Seneca The Younger, Letters, 113.23 (1st cent. CE - 1st cent. CE)

9. Galen, On The Doctrines of Hippocrates And Plato, 2.7.8, 2.7.10, 3.1.25, 4.3.2, 5.5.19-5.5.20, 5.5.22-5.5.35, 5.7.29 (2nd cent. CE - 3rd cent. CE)

10. Sextus Empiricus, Against Those In The Disciplines, 7.151 (2nd cent. CE - 2nd cent. CE)

11. Diogenes Laertius, Lives of The Philosophers, 7.102 (3rd cent. CE - 3rd cent. CE)

7.102. Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred.
12. Augustine, Confessions, 7.17, 9.10 (4th cent. CE - 5th cent. CE)

7.17. 23. And I marvelled that I now loved You, and no phantasm instead of You. And yet I did not merit to enjoy my God, but was transported to You by Your beauty, and presently torn away from You by my own weight, sinking with grief into these inferior things. This weight was carnal custom. Yet was there a remembrance of You with me; nor did I any way doubt that there was one to whom I might cleave, but that I was not yet one who could cleave unto You; for that the body which is corrupted presses down the soul, and the earthly dwelling weighs down the mind which thinks upon many things. Wisdom 9:15 And most certain I was that Your invisible things from the creation of the world are clearly seen, being understood by the things that are made, even Your eternal power and Godhead. Romans 1:20 For, inquiring whence it was that I admired the beauty of bodies whether celestial or terrestrial, and what supported me in judging correctly on things mutable, and pronouncing, This should be thus, this not,- inquiring, then, whence I so judged, seeing I did so judge, I had found the unchangeable and true eternity of Truth, above my changeable mind. And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty, unto which whatever is received from the senses of the body is referred to be judged, which also, finding itself to be variable in me, raised itself up to its own intelligence, and from habit drew away my thoughts, withdrawing itself from the crowds of contradictory phantasms; that so it might find out that light by which it was besprinkled, when, without all doubting, it cried out, that the unchangeable was to be preferred before the changeable; whence also it knew that unchangeable, which, unless it had in some way known, it could have had no sure ground for preferring it to the changeable. And thus, with the flash of a trembling glance, it arrived at that which is. And then I saw Your invisible things understood by the things that are made. Romans 1:20 But I was not able to fix my gaze thereon; and my infirmity being beaten back, I was thrown again on my accustomed habits, carrying along with me naught but a loving memory thereof, and an appetite for what I had, as it were, smelt the odour of, but was not yet able to eat. 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here?
13. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
action, pursuit and avoidance Graver, Stoicism and Emotion (2007) 227
augustine, shock, shock without hurt Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204
beliefs, as physical events Graver, Stoicism and Emotion (2007) 227
bites, sharp, little contractions caused by appearance of evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 204
body, can education counteract tendency of body? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
body, contribution of body to emotion and its therapy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204, 258
body, pain and illness of Graver, Stoicism and Emotion (2007) 227
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 39
climate, affects character Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
confidence, physical sensation of Graver, Stoicism and Emotion (2007) 227
contraction, expansion, a perceptible spatial movement of the physical soul in the chest Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 39
contraction (sustole), associated with distress Graver, Stoicism and Emotion (2007) 227
delight, vs. pleasure of body Graver, Stoicism and Emotion (2007) 227
desire Graver, Stoicism and Emotion (2007) 227
diet Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
directive faculty, located in chest Graver, Stoicism and Emotion (2007) 227
distress, distinguished from pain of body Graver, Stoicism and Emotion (2007) 227
education, paideia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
education Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
elevation, associated with delight Graver, Stoicism and Emotion (2007) 227
elevation, irrational vs. well-reasoned Graver, Stoicism and Emotion (2007) 227
emotions, identified with judgements by chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 39
emotions, per contra, aristotle, galen, emotions cannot be understood without physical basis Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
emotions, physical sensations of Graver, Stoicism and Emotion (2007) 227
emotions, plato, posidonius, galen, without irrational forces in the soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
eupatheiai Graver, Stoicism and Emotion (2007) 227
feeling of distress Graver, Stoicism and Emotion (2007) 227
feelings, described metaphorically Graver, Stoicism and Emotion (2007) 227
feelings, sensations in chest region Graver, Stoicism and Emotion (2007) 227
galen, platonizing ecletic doctor, irrational forces trained by diet, music, gymnastics Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
galen, platonizing ecletic doctor, praises plato and posidonius Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
grief, physical sensation of Graver, Stoicism and Emotion (2007) 227
heart, as location of psyche Graver, Stoicism and Emotion (2007) 227
impressions Graver, Stoicism and Emotion (2007) 227
impulses Graver, Stoicism and Emotion (2007) 227
joy Graver, Stoicism and Emotion (2007) 227
lowerings (tapeinoseis) Graver, Stoicism and Emotion (2007) 227
mind, relation to body Graver, Stoicism and Emotion (2007) 227
music, affects character of soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
pain Graver, Stoicism and Emotion (2007) 227
physiognomy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
plato, movements of soul are spatial Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
plato, training to balance them with reason starts in the womb, involves diet, music, exercise, gymnastics, aesthetic surroundings Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
pleasure, as genus term Graver, Stoicism and Emotion (2007) 227
plotinus, neoplatonist, shock without harm in mystical experience Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204
plotinus, neoplatonist, shocks affect body rather than soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204
posidonius, stoic, climate also affects character Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
posidonius, stoic, diet affects characters Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
posidonius, stoic, reverts to plato's tripartition of soul, recognizing, besides reason, two irrational capacities, thumos (aggression) and epithumia (appetite)" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
posidonius, stoic, spatial movements of sound produce spatial movements of soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
posidonius, stoic, the movements depend on physiognomy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
posidonius, stoic, training of irrational capacities starts in the womb, following plato, and involves seed, behaviour of mother, diet, habituation e.g. by rhythms and scales Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
reaching (orexis) Graver, Stoicism and Emotion (2007) 227
self-awareness (sunaisthanesthai) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 39
shocks; augustine Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204
shocks; plotinus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 204
soul, seearistotle, chrysippus, plato, posidonius, ; division of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
therapy, physical therapies Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258
tieleman, teun Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 39
volition, translates boulesis (eupathic wish) Graver, Stoicism and Emotion (2007) 227
withdrawing (ekklisis) Graver, Stoicism and Emotion (2007) 227
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) 258
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) 204