1. Euripides, Orestes, 256-259, 255 (5th cent. BCE - 5th cent. BCE)
| 255. Mother, I implore you! Do not shake at me those maidens with their bloodshot eyes and snaky hair. Here they are, close by, to leap on me! Electra |
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2. Hippocrates, On Airs, Waters, And Places, 10 (5th cent. BCE - 4th cent. BCE)
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3. Aristotle, Nicomachean Ethics, 7.1, 7.5, 7.7, 7.10 (4th cent. BCE - 4th cent. BCE)
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4. Aristotle, Problems, 30.1 (4th cent. BCE - 4th cent. BCE)
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5. Aristotle, Rhetoric, 2.8-2.9 (4th cent. BCE - 4th cent. BCE)
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6. Cicero, On Fate, 41 (2nd cent. BCE - 1st cent. BCE)
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7. Cicero, On Invention, 2.51, 2.89-2.91 (2nd cent. BCE - 1st cent. BCE)
| 2.51. scentur, in contrarias partes diducuntur. certus autem locus est accusatoris, per quem auget facti atrocitatem, et alter, per quem negat malorum misereri oportere: defensoris, per quem calumnia accusatorum cum in- dignatione ostenditur et per quem cum conquestione misericordia captatur. hi et ceteri loci omnes com- munes ex iisdem praeceptis sumuntur, quibus ceterae argumentationes; sed illae tenuius et subtilius et acu- tius tractantur, hi autem gravius et ornatius et cum verbis tum etiam sententiis excellentibus. in illis enim finis est, ut id, quod dicitur, verum esse videatur, in his, tametsi hoc quoque videri oportet, tamen finis est amplitudo. Nunc ad aliam constitutionem transeamus. 2.89. gumentabitur: primum, cuius acciderit culpa, demon- strabit; deinde, cum id aliena culpa accidisset, ostendet se aut non potuisse aut non debuisse id facere, quod accusator dicat oportuisse; quid potuerit, ex utilitatis partibus, in quibus est necessitudinis vis implicata, demonstrabit quid debuerit, ex honestate considera- bitur. de utroque distinctius in deliberativo genere dicetur. deinde omnia facta esse ab reo, quae in ipsius fuerint potestate; 2.90. quod minus, quam convenerit, fac- tum sit, culpa id alterius accidisse. deinde alterius culpa exponenda demonstrandum est, quantum volun- tatis et studii fuerit in ipso, et id signis confirman- dum huiusmodi: ex cetera diligentia, ex ante factis aut dictis; atque hoc ipsi utile fuisse facere, inutile autem non facere, et cum cetera vita fuisse hoc magis consentaneum, quam quod propter alterius culpam non fecerit. si autem non in hominem certum, sed in rem aliquam causa demovebitur, ut in hac eadem re, si quaestor mortuus esset et idcirco legatis pe- cunia data non esset, accusatione alterius et culpae depulsione dempta ceteris similiter uti locis oportebit et ex concessionis partibus, quae convenient, assumere; de quibus nobis dicendum erit. 2.91. Loci autem communes idem utrisque fere, qui in superioribus assumptivis, incident; hi tamen certissi- me: accusatoris, facti indignatio; defensoris, cum in alio culpa sit, aut in ipso non sit, supplicio se affici non oportere. Ipsius autem rei fit remotio, cum id, quod datur crimini, negat neque ad se neque ad officium suum reus pertinuisse; nec, si quid in eo sit delictum, sibi adtribui oportere. id causae genus est huiusmodi: in eo foedere, quod factum est quondam cum Samnitibus, quidam adulescens nobilis porcum sustinuit iussu im- peratoris. foedere autem ab senatu inprobato et im- peratore Samnitibus dedito quidam in senatu eum quoque dicit, qui porcum tenuerit, dedi oportere. | |
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8. Cicero, Tusculan Disputations, 3.76, 4.16-4.21, 4.31, 4.59-4.62, 4.72 (2nd cent. BCE - 1st cent. BCE)
| 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 4.16. Sed singulis in singulis G ( exp. 2 ) perturbationibus partes eiusdem generis plures subiciuntur, ut aegritudini invidentia— utendum est enim docendi dicendi V 1 causa verbo minus usitato, quoniam invidia non in eo qui invidet solum dicitur, sed etiam in eo cui invidetur ut... 369, 3 invidetur Non. 443, 19 —, aemulatio, obtrectatio, misericordia, angor, luctus, maeror, aerumna, dolor, lamentatio, sollicitudo, molestia, adflictatio, adflectatio K 1 R 1 desperatio, et si quae sunt de genere eodem. sub metum autem subiecta sunt pigritia, pudor, terror, timor, pavor, exanimatio, examinatio GK 1 conturbatio, formido, voluptati voluptatis X -ti s vol uptatis V ( ss. rec ) malivolentia... 9 similia Non. 16, 24 s. l. lactare ( sed in textu laetans) malev. hic 370, 21 et 395, 6 X maliv. hic Non. ( 370, 21 R 2 ) malivolentia laetans laetari H malo alieno, laet. m. al. addit C., ut appareat cur mal. voluptati subiciatur delectatio, iactatio et similia, lubidini libidinis V rec inimicitiae Non. ira, excandescentia, odium, inimicitia, discordia, ludisne ira... inimicitiae discordia Non. 103, 12 indigentia, desiderium et cetera eius modi. Haec St. fr. 3, 415. 410. 403. 398 cf. om- nino fr. 391–416, quae graecas harum definitionum formas exhibent. autem definiunt hoc modo: invidentiam esse dicunt aegritudinem susceptam propter alterius res secundas, quae nihil noceant invidenti. 4.17. (nam si qui qui quid K 1 (d eras. ) RH doleat eius rebus secundis a quo ipse laedatur, non recte dicatur invidere, ut si Hectori haectori X (ut ... Agamemno om. H) Agamemno; qui autem, cui alterius commoda comoda GRV 1 nihil noceant, tamen eum doleat is frui, is frui is R rec s frui se GR 1 V (se exp. rec ) K 2 fuisse K 1 invideat profecto.) aemulatio autem dupliciter illa quidem dicitur, ut et in laude et in vitio nomen hoc sit; nam et imitatio virtutis aemulatio dicitur— sed ea nihil hoc loco utimur; est enim laudis—, et et om. G est aemulatio aegritudo, est aegritudo aemulatio G 1 si eo eo ea H quod concupierit alius potiatur, ipse careat. obtrectatio autem est, ea quam intellegi zhlotupi/an zelotypian GRV (n ut sequens u in r. ) H (i pro y) zelo t ypiam K volo, aegritudo ex eo, quod alter quoque potiatur eo quod ipse concupiverit. 4.18. misericordia est aegritudo ex miseria alterius iniuria iniuria K laborantis (nemo enim parricidae patricidae G 1 V aut proditoris supplicio subpl. KH misericordia commovetur); angor aegritudo premens, luctus aegritudo ex eius qui carus fuerit interitu acerbo, maeror aegritudo flebilis, aerumna aegritudo laboriosa, dolor aegritudo crucians, lamentatio aegritudo cum eiulatu, sollicitudo aegritudo cum cogitatione, molestia aegritudo permanens, adflictatio adflictio V (G 1 in lemmate mg. ) aegritudo cum vexatione corporis, desperatio aegritudo sine ulla rerum expectatione meliorum. Quae autem subiecta sunt sub metum, ea sic definiunt: pigritiam metum consequentis laboris,. 4.19. . . terrorem metum pudorem metum dedecoris add. Sey. ( ai)sxu/nh fo/bos a)doci/as pudorem metum sanguinem diffundentem Bai. ( cf. Gell. 19, 6 ); quae coniungenda videntur : pudorem metum dedecoris sanguinem diffundentem concutientem, ex quo fit ut pudorem rubor, terrorem pallor et tremor et dentium crepitus consequatur, laboris; Terrorem metum mali adp. K 1 Terrorem in Timorem corr. et verba terrorem ... 15 consequatur in mg. add. K 2 timorem metum metu mientem V ( add. rec ) metu mentem GKRH mali adpropinquantis, pavorem metum mali... 16 metum add. G 2 in mg. mentem loco loquo K 1 moventem, ex quo illud Ennius: ennius X enni V rec M s (et We. coll. nat. deor. 2, 60 fat. 35 off. 2, 89 al. ) Enn. Alcm. 23 tum pavor sapientiam omnem mi omne mmihi ( vel mihi omnem) exanimato expectorat fere de orat. 3, 154. 218 Non. 16, 7. omnem mihi ex anima expectaret X (expectorat K 2 expectoret B ex- pelleret V rec ) exanimato expectorat ex ... 18 expectorat om. H, exanimationem metum subsequentem et quasi comitem pavoris, conturbationem metum excutientem cogitata, formidinem metum permanentem. 4.20. Voluptatis autem partes hoc modo describunt, descr. cf. 366, 18 describit K 1 ut malevolentia sit voluptas ex malo alterius sine emolumento suo, delectatio declaratio K 1 voluptas suavitate auditus animum deleniens; et qualis est haec aurium, tales sunt oculorum et tactionum sunt toculorum et actionum Non. L 1 sunt et ocul. B adorationum K 1 et odorationum et saporum, qualis haec ... 3 saporum Non. 227, 9 quae sunt omnes unius generis ad perfundendum animum tamquam inliquefactae voluptates. iactatio est voluptas gestiens et se efferens insolentius. 4.21. Quae autem libidini subiecta sunt, ea sic definiuntur, ut ira sit libido poeniendi poen. ex pen. V 2 pun. HV rec eius qui videatur laesisse iniuria, excandescentia autem sit ira nascens et modo modo W ( o)rgh\ e)narxome/nh ) sine modo Non. existens, excandescentia... 9 existens Non. 103, 14 desistens V 3 quae qu/mwsis Graece dicitur, odium Qg M w ClC fere X ira inveterata, inimicitia ira ulciscendi tempus observans, discordia ira acerbior intimo animo animo Lb. ( cf. Th. 1. 1. 4, 940 ) odio et corde concepta, indigentia Idigentia K 1 libido inexplebilis, desiderium libido eius, qui nondum adsit, videndi. distinguunt distingunt X illud etiam, ut libido sit earum rerum, quae dicuntur de quodam aut quibusdam, quae kathgorh/mata K a TH G opphm a T L fere X dialectici appellant, ut habere divitias, capere honores, indigentia diligentia X indigentia s V 3 quod verum videtur, etsi Cic. non bene expressit spa/nin duplici sensu adhiberi ( de re cf. St. fr. 3, 91 rerum ipsarum sit, sit Man. est ( def. Küh. ) ut honorum, ut St. fr. 3, 379 pecuniae. ut pec. et pec. H 4.31. et ut corporis est quaedam apta figura membrorum cum coloris quadam suavitate eaque ea quae X dicitur dicuntur G 1 pulchritudo, sic in animo opinionum iudiciorumque aequabilitas et constantia cum firmitate quadam et stabilitate virtutem subsequens aut virtutis vim ipsam continens pulchritudo vocatur. itemque viribus corporis et nervis et efficacitati similes similibus quoque similibus quoque Man. similibusque verbis animi vires nomitur. velocitas autem corporis celeritas appellatur, quae eadem ingenii etiam laus habetur propter animi multarum rerum brevi tempore percursionem. propter ... percursiones Non. 161, 20 ( s. l. percursionem) percussionem X ( corr. V rec periussionem K 1 ) Illud animorum corporumque dissimile, St. fr. 3, 426 quod animi valentes morbo temptari non possunt, temptari non possunt ut c. Bentl. sed cf. Galen de Hipp. et Pl. 409, 1 M. al. corpora corpora autem p. G ( exp. 2 ) possunt; sed corporum offensiones sine culpa accidere possunt, animorum non item, quorum omnes morbi et perturbationes ex aspernatione rationis eveniunt. veniunt H itaque in in om. H hominibus solum existunt; nam bestiae simile quiddam quidam GR 1 V 1 ( corr. R 2 V c ) faciunt, sed in perturbationes non incidunt. 4.59. ad te at V 1 igitur mihi iam convertenda omnis oratio est; simulas enim quaerere te de sapiente, quaeris autem fortasse de te. Earum eorum s earum X igitur perturbationum, quas exposui, variae sunt curationes. nam neque omnis aegritudo una ratione sedatur sadatur V (alia est enim lugenti, alia miseranti aut invidenti adhibenda adhibenda add. G 2 medicina); est etiam in omnibus quattuor perturbationibus illa distinctio, utrum ad universam perturbationem, quae est aspernatio rationis aut aut V adpetitus vehementior, an ad singulas, ut ad metum lubidinem libid. K 1 V reliquas reliquas V 1 (que add. 3 ) reliquias GKR melius adhibeatur oratio, et utrum illudne non videatur aegre ferundum, ex quo suscepta sit aegritudo, an omnium rerum tollenda tollenda s toleranda X omnino omni V 1 aegritudo, ut, si quis aegre ferat se pauperem esse, idne disputes, paupertatem malum non esse, an hominem aegre ferre nihil oportere. nimirum hoc melius, ne, si si add. K c forte de paupertate non persuaseris, sit aegritudini concedendum; aegritudine autem sublata propriis rationibus, quibus heri usi sumus, quodam modo etiam paupertatis malum tollitur. 4.60. sed omnis eius modi perturbatio animi animi enim V 1 placatione abluatur illa quidem, cum doceas nec nec s V 3 et X bonum illud esse, ex quo laetitia aut aut V et G 1 libido oriatur, nec malum, ex quo aut metus aut aegritudo; verum tamen haec est certa et propria sanatio, si doceas ipsas perturbationes per se esse vitiosas nec habere quicquam aut naturale aut necessarium, ut ut aut R 1 V ipsam ipsa GRV 1 aegritudinem leniri videmus, cum obicimus obicibus GKR maerentibus imbecillitatem inbecil itatem G animi ecfeminati, cumque eorum gravitatem constantiamque gravitate constantiaque GRV 1 laudamus, qui non turbulente humana patiantur. quod quidem solet eis etiam accidere, qui illa mala esse censent, ferenda ferendum K tamen aequo animo arbitrantur. arbitratur GRV 1 putat puta GRV 1 aliquis aliquid K idem fuit fort. in R (aliqui esse) esse voluptatem bonum, alius autem pecuniam; tamen et ille ab intemperantia et hic ab avaritia hic abaritia V 1 avocari potest. illa autem altera ratio et oratio, et oratio om. V quae simul et opinionem falsam falsa GRV 1 tollit et et om. K 1 aegritudinem aegritudine GRV 1 detrahit, est ea quidem utilior, sed raro proficit neque est ad volgus adhibenda. 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X 4.62. Quare omnium philosophorum, ut aut V ( exp. 3 ) ante dixi, una St. fr. 3, 488 cf. 474 ratio est medendi, ut nihil, quale sit illud quod perturbet animum, sed de ipsa sit sit add. G 2 perturbatione dicendum. itaque primum in ipsa cupiditate, cum id solum agitur ut ea tollatur, non est quaerendum, bonum illud necne sit quod lubidinem lib. H ( bis ) K 1 priore loco moveat, sed lubido ipsa tollenda est, ut, sive, sive ex sine V 3 quod honestum est, id sit summum bonum sive voluptas sive horum utrumque coniunctum sive tria illa genera bonorum, tamen, etiamsi etiamsi si H virtus KRH virtutis ipsius vehementior adpetitus sit, eadem sit sit add. G 1 omnibus ad deterrendum adhibenda oratio. continet autem omnem sedationem animi humana in conspectu posita natura; quae quo facilius expressa cernatur, explicanda est oratione communis condicio lexque vitae. constantem ... 393, 15 vitae H 4.72. Stoici vero et sapientem amaturum esse St. fr. 3, 652 dicunt et amorem ipsum conatum amicitiae faciendae ex pulchritudinis specie definiunt. qui si qui si quin V quis est in rerum natura sine sollicitudine, sine desiderio, sine cura, sine suspirio, sit sane; vacat enim omni libidine; haec autem de libidine oratio est. sin autem est aliquis amor, ut est certe, qui nihil absit aut non multum ab insania, qualis in Leucadia est: si quidem sit quisquam Turpil. 115 deus, cui cuii Ribb. ad V ego sim curae — | |
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9. Posidonius Apamensis Et Rhodius, Fragments, 154 (2nd cent. BCE - 1st cent. BCE)
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10. Andronicus of Rhodes, On Emotions, 3-6, 2 (1st cent. BCE - 1st cent. BCE)
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11. Epictetus, Discourses, 1.28.33, 2.18.15-2.18.18 (1st cent. CE - 2nd cent. CE)
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12. Epictetus, Enchiridion, 5 (1st cent. CE - 2nd cent. CE)
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13. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)
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14. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)
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15. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE)
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16. Plutarch, Marius, None (1st cent. CE - 2nd cent. CE)
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17. Plutarch, Placita Philosophorum (874D-911C), 4.12 (1st cent. CE - 2nd cent. CE)
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18. Seneca The Younger, On Anger, 1.3.6, 2.4 (1st cent. CE - 1st cent. CE)
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19. Galen, On The Doctrines of Hippocrates And Plato, 4.2.8, 4.2.12, 4.4.17, 4.5.3, 4.5.5-4.5.6, 4.5.10-4.5.15, 4.5.18, 4.6.5-4.6.6, 4.6.19-4.6.27, 4.7.12-4.7.17, 5.1.10 (2nd cent. CE - 3rd cent. CE)
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20. Marcus Aurelius Emperor of Rome, Meditations, 7.29 (2nd cent. CE - 2nd cent. CE)
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21. Posidonius Olbiopolitanus, Fragments, 154 (2nd cent. CE - 2nd cent. CE)
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22. Sextus, Outlines of Pyrrhonism, 1.69 (2nd cent. CE - 3rd cent. CE)
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23. Sextus Empiricus, Against Those In The Disciplines, 7.192, 7.249, 9.211 (2nd cent. CE - 2nd cent. CE)
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24. Diogenes Laertius, Lives of The Philosophers, 7.15, 7.46, 7.111-7.114, 7.116, 7.129, 7.158 (3rd cent. CE - 3rd cent. CE)
| 7.15. After Zeno's death Antigonus is reported to have said, What an audience I have lost. Hence too he employed Thraso as his agent to request the Athenians to bury Zeno in the Ceramicus. And when asked why he admired him, Because, said he, the many ample gifts I offered him never made him conceited nor yet appear poor-spirited.His bent was towards inquiry, and he was an exact reasoner on all subjects. Hence the words of Timon in his Silli:A Phoenician too I saw, a pampered old woman ensconced in gloomy pride, longing for all things; but the meshes of her subtle web have perished, and she had no more intelligence than a banjo. 7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113. panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty. 7.114. Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 7.129. Neither do they think that the divergence of opinion between philosophers is any reason for abandoning the study of philosophy, since at that rate we should have to give up life altogether: so Posidonius in his Exhortations. Chrysippus allows that the ordinary Greek education is serviceable.It is their doctrine that there can be no question of right as between man and the lower animals, because of their unlikeness. Thus Chrysippus in the first book of his treatise On Justice, and Posidonius in the first book of his De officio. Further, they say that the wise man will feel affection for the youths who by their countece show a natural endowment for virtue. So Zeno in his Republic, Chrysippus in book i. of his work On Modes of Life, and Apollodorus in his Ethics. 7.158. We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent. |
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25. Origen, On First Principles, 3.1.2 (3rd cent. CE - 3rd cent. CE)
| 3.1.2. of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e., a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e., a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e., a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey. 3.1.2. But with respect to the declaration of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, Whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchastity, and fornication, and uncleanness, which they had committed? How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day. Now it is not consistent with apostolic gravity to blame him who is worthy of blame, i.e., who has sinned, and greatly to praise him who is deserving of praise for his good works; and again, as if it were in no one's power to do any good or evil, to say that it was the Creator's doing that every one should act virtuously or wickedly, seeing He makes one vessel to honour, and another to dishonour. And how can he add that statement, We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad? For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his Maker? Then, again, how is not this opposed to that other declaration elsewhere, that in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work. He, accordingly, who purges himself, is made a vessel unto honour, while he who has disdained to cleanse himself from his impurity is made a vessel unto dishonour. From such declarations, in my opinion, the cause of our actions can in no degree be referred to the Creator. For God the Creator makes a certain vessel unto honour, and other vessels to dishonour; but that vessel which has cleansed itself from all impurity He makes a vessel unto honour, while that which has stained itself with the filth of vice He makes a vessel unto dishonour. The conclusion from which, accordingly, is this, that the cause of each one's actions is a pre-existing one; and then every one, according to his deserts, is made by God either a vessel unto honour or dishonour. Therefore every individual vessel has furnished to its Creator out of itself the causes and occasions of its being formed by Him to be either a vessel unto honour or one unto dishonour. And if the assertion appear correct, as it certainly is, and in harmony with all piety, that it is due to previous causes that every vessel be prepared by God either to honour or to dishonour, it does not appear absurd that, in discussing remoter causes in the same order, and in the same method, we should come to the same conclusion respecting the nature of souls, and (believe) that this was the reason why Jacob was beloved before he was born into this world, and Esau hated, while he still was contained in the womb of his mother. 3.1.2. Nay, that very declaration, that from the same lump a vessel is formed both to honour and to dishonour, will not push us hard; for we assert that the nature of all rational souls is the same, as one lump of clay is described as being under the treatment of the potter. Seeing, then, the nature of rational creatures is one, God, according to the previous grounds of merit, created and formed out of it, as the potter out of the one lump, some persons to honour and others to dishonour. Now, as regards the language of the apostle, which he utters as if in a tone of censure, Nay but, O man, who are you that replies against God? he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that Moses spoke, and God answered him by a voice; and as God answered Moses, so also does every saint answer God. But he who is an unbeliever, and loses confidence in answering before God owing to the unworthiness of his life and conversation, and who, in relation to these matters, does not seek to learn and make progress, but to oppose and resist, and who, to speak more plainly, is such an one as to be able to say those words which the apostle indicates, when he says, Why, then, does He yet find fault? For who will resist His will?— to such an one may the censure of the apostle rightly be directed, Nay but, O man, who are you that replies against God? This censure accordingly applies not to believers and saints, but to unbelievers and wicked men. 3.1.2. But since the words of the apostle, in what he says regarding vessels of honour or dishonour, that if a man therefore purge himself, he will be a vessel unto honour, sanctified and meet for the Master's service, and prepared unto every good work, appear to place nothing in the power of God, but all in ourselves; while in those in which he declares that the potter has power over the clay, to make of the same lump one vessel to honour, another to dishonour, he seems to refer the whole to God — it is not to be understood that those statements are contradictory, but the two meanings are to be reduced to agreement, and one signification must be drawn from both, viz., that we are not to suppose either that those things which are in our own power can be done without the help of God, or that those which are in God's hand can be brought to completion without the intervention of our acts, and desires, and intention; because we have it not in our own power so to will or do anything, as not to know that this very faculty, by which we are able to will or to do, was bestowed on us by God, according to the distinction which we indicated above. Or again, when God forms vessels, some to honour and others to dishonour, we are to suppose that He does not regard either our wills, or our purposes, or our deserts, to be the causes of the honour or dishonour, as if they were a sort of matter from which He may form the vessel of each one of us either to honour or to dishonour; whereas the very movement of the soul itself, or the purpose of the understanding, may of itself suggest to him, who is not unaware of his heart and the thoughts of his mind, whether his vessel ought to be formed to honour or to dishonour. But let these points suffice, which we have discussed as we best could, regarding the questions connected with the freedom of the will. 3.1.2. of things that move, some have the cause of their motion within themselves; others, again, are moved only from without. Now only portable things are moved from without, such as pieces of wood, and stones, and all matter that is held together by their constitution alone. And let that view be removed from consideration which calls the flux of bodies motion, since it is not needed for our present purpose. But animals and plants have the cause of their motion within themselves, and in general whatever is held together by nature and a soul, to which class of things they say that metals also belong. And besides these, fire too is self-moved, and perhaps also fountains of water. Now, of those things which have the cause of their movement within themselves, some, they say, are moved out of themselves, others from themselves: things without life, out of themselves; animate things, from themselves. For animate things are moved from themselves, a phantasy springing up in them which incites to effort. And again, in certain animals phantasies are formed which call forth an effort, the nature of the phantasy stirring up the effort in an orderly manner, as in the spider is formed the phantasy of weaving; and the attempt to weave follows, the nature of its phantasy inciting the insect in an orderly manner to this alone. And besides its phantasial nature, nothing else is believed to belong to the insect. And in the bee there is formed the phantasy to produce wax. 3.1.2. But since the apostle in one place does not pretend that the becoming of a vessel unto honour or dishonour depends upon God, but refers back the whole to ourselves, saying, If, then, a man purge himself, he will be a vessel unto honour, sanctified, meet for the Master's use, and prepared unto every good work; and elsewhere does not even pretend that it is dependent upon ourselves, but appears to attribute the whole to God, saying, The potter has power over the clay, of the same lump to make one vessel unto honour and another to dishonour; and as his statements are not contradictory, we must reconcile them, and extract one complete statement from both. Neither does our own power, apart from the knowledge of God, compel us to make progress; nor does the knowledge of God (do so), unless we ourselves also contribute something to the good result; nor does our own power, apart from the knowledge of God, and the use of the power that worthily belongs to us, make a man become (a vessel) unto honour or dishonour; nor does the will of God alone form a man to honour or to dishonour, unless He hold our will to be a kind of matter that admits of variation, and that inclines to a better or worse course of conduct. And these observations are sufficient to have been made by us on the subject of free-will. |
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26. Stobaeus, Eclogues, None
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27. Stoic School, Stoicor. Veter. Fragm., 3.459
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