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Tiresias: The Ancient Mediterranean Religions Source Database



6707
Horace, Sermones, 1.3.78
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Homer, Iliad, 1.255-1.256 (8th cent. BCE - 7th cent. BCE)

1.255. /rejoice, and the rest of the Trojans would be most glad at heart, were they to hear all this of you two quarrelling, you who are chief among the Danaans in counsel and chief in war. Listen to me, for you are both younger than I. In earlier times I moved among men more warlike than you 1.256. /rejoice, and the rest of the Trojans would be most glad at heart, were they to hear all this of you two quarrelling, you who are chief among the Danaans in counsel and chief in war. Listen to me, for you are both younger than I. In earlier times I moved among men more warlike than you
2. Sophocles, Ajax, 43, 1050 (5th cent. BCE - 5th cent. BCE)

3. Cicero, On Duties, 1.46, 1.111 (2nd cent. BCE - 1st cent. BCE)

1.46. Quoniam autem vivitur non cum perfectis hominibus planeque sapientibus, sed cum iis, in quibus praeclare agitur si sunt simulacra virtutis, etiam hoc intellegendum puto, neminem omnino esse neglegendum, in quo aliqua significatio virtutis appareat, colendum autem esse ita quemque maxime, ut quisque maxime virtutibus his lenioribus erit ornatus, modestia, temperantia, hac ipsa, de qua multa iam dicta sunt, iustitia. Nam fortis animus et magnus in homine non perfecto nec sapiente ferventior plerumque est, illae virtutes bonum virum videntur potius attingere. Atque haec in moribus. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.46.  Now, the men we live with are not perfect and ideally wise, but men who do very well, if there be found in them but the semblance of virtue. I therefore think that this is to be taken for granted, that no one should be entirely neglected who shows any trace of virtue; but the more a man is endowed with these finer virtues — temperance, self-control, and that very justice about which so much has already been said — the more he deserves to be favoured. I do not mention fortitude, for a courageous spirit in a man who has not attained perfection and ideal wisdom is generally too impetuous; it is those other virtues that seem more particularly to mark the good man. So much in regard to the character of the object of our beneficence. 1.111.  If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general.
4. Cicero, Tusculan Disputations, 3.2, 3.13, 4.31, 4.65, 4.79 (2nd cent. BCE - 1st cent. BCE)

3.2. Quodsi talis nos natura genuisset, ut eam ipsam intueri et perspicere eademque optima duce cursum vitae conficere possemus, haut haut V 2 aut GK 1 RV 1 haud K 2 B s erat sane quod quisquam rationem ac doctrinam rationem ac doctrinam s ratione ac doctrina X rationedẽ V 2 hac pro ac G 1 et Gr.?) requireret. requiret G 1 nunc parvulos nobis dedit igniculos, quos celeriter malis moribus opinionibusque depravati depravati V 1? e corr. B s depravatis X sic restinguimus, ut nusquam naturae lumen appareat. sunt enim ingeniis nostris semina semita G innata virtutum, quae si adolescere adholescere G 1 adol. sed o in r. V 1 liceret, licet in liceret corr. R c licetret G 1 ipsa nos ad beatam vitam natura perduceret. nunc autem, simul atque editi in lucem et suscepti sumus, in omni continuo pravitate et in summa opinionum perversitate versamur, ut paene cum lacte nutricis errorem suxisse videamur. cum vero parentibus redditi, dein reddit idem G reddit idemr R ( et r = require al.m. ) redditidē V 1 (redditi dein V 2 sec. Str. ) redditi idem HK ( demŭ ss. 2 ) redditi demum Gr.(?)B magistris traditi sumus, tum tum ... 9 cedat Non. 416, 32 ita variis imbuimur inb. KR erroribus, ut vanitati veritas et opinioni opinio G 1 confirmatae confirmatae s Non. confirmata X natura naturae K ipsa cedat. 3.13. sed videamus ne haec oratio sit hominum adsentantium nostrae inbecillitati et indulgentium mollitudini; nos autem audeamus non solum ramos amputare miseriarum, sed omnis radicum fibras fybras X evellere. tamen aliquid relinquetur fortasse; ita sunt altae alta GKV ( corr. 2? ) H stirpes stultitiae; sed relinquetur id solum quod erit necessarium. Illud quidem sic habeto, nisi sanatus animus sit, quod sine philosophia fieri non potest, finem miseriarum nullum fore. sed... 15 fore quam ob rem, quoniam coepimus, tradamus nos ei curandos: sanabimur, si volemus. et progrediar quidem longius: non enim de aegritudine solum, quamquam id quidem quidem in mg. add. R c primum, sed de omni animi, ut ego posui, perturbatione, morbo, ut Graeci volunt, explicabo. et primo, si placet, Stoicorum more agamus, qui breviter astringere solent argumenta; deinde nostro instituto vagabimur. 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. 4.65. videamus nunc de bonorum, id est de laetitia et de cupiditate. mihi quidem in tota ratione ea, quae eaque KR pertinet pertinet s pertinent X ad animi perturbationem, una res videtur causam continere, omnis eas esse in nostra potestate, omnis iudicio susceptas, omnis voluntarias. hic igitur error est eripiendus, haec detrahenda opinio haec detrahenda opinio ne consererent Gr atque ut in malis opinatis tolerabilia, tollerabilia X ( corr. R c? ) sic in bonis sedatiora sunt efficienda ea quae magna et laetabilia ducuntur. dicuntur W corr. Wo. atque hoc quidem commune malorum et bonorum, bonorum et malorum G 1 ut, si iam difficile sit persuadere nihil earum rerum, quae perturbent perturbant K 1 animum, aut in bonis aut in malis esse habendum, tamen alia ad alium motum curatio sit adhibenda aliaque ratione malevolus, alia amator, alia rursus anxius, alia timidus corrigendus. 4.79. Ubi sunt ergo isti, qui iracundiam utilem dicunt —potest utilis esse insania?—aut naturalem? an an s hanc X quicquam est secundum est sec. s es sec. R esse sec. GKV naturam, quod fit repugte ratione? quo modo autem, si naturalis esset ira, ira add. G 2 aut alius alio magis iracundus esset, aut finem haberet prius quam esset aut finem ... 4 esset add. V 3 ulta, ulta Man. ulla ulciscendi lubido, aut quemquam paeniteret, quod fecisset fecisse V 1 per iram? ut Alexandrum regem videmus, qui cum interemisset Clitum clitum iditum K familiarem suum, vix a se manus abstinuit; tanta vis fuit paenitendi. quibus cognitis quis est qui dubitet dubitat K quin hic quoque motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni magna V aestumetur ea res ex qua animus aegrotat, oriantur? oriantur s oriatur unde intellegi debet perturbationem quoque omnem esse in opinione.
5. Philodemus of Gadara, De Ira \ , 20-25, 19 (2nd cent. BCE - 1st cent. BCE)

6. Horace, Letters, 1.7.45 (1st cent. BCE - 1st cent. BCE)

7. Horace, Sermones, 1.1.2, 1.1.38-1.1.40, 1.1.42, 1.1.55-1.1.61, 1.1.73, 1.1.85, 1.1.92, 1.2.40-1.2.41, 1.2.78, 1.3.19-1.3.24, 1.3.38, 1.3.76-1.3.77, 1.3.79, 1.3.82, 1.3.85, 1.3.93-1.3.96, 1.3.98, 1.3.133-1.3.140, 1.4.28, 1.4.130, 1.6.65-1.6.66, 1.6.100, 1.6.115, 1.9.48, 2.2.53-2.2.89, 2.3.110, 2.7.72-2.7.73, 2.7.75 (1st cent. BCE - 1st cent. BCE)

8. Lucretius Carus, On The Nature of Things, 3.310, 4.1157-4.1170 (1st cent. BCE - 1st cent. BCE)

9. Seneca The Younger, On Anger, 1.1.1 (1st cent. CE - 1st cent. CE)

10. Seneca The Younger, Letters, 89.1 (1st cent. CE - 1st cent. CE)

11. Apuleius, The Golden Ass, 10.2 (2nd cent. CE - 2nd cent. CE)

12. Diogenes Laertius, Lives of The Philosophers, 5.31 (3rd cent. CE - 3rd cent. CE)

5.31. He held that the virtues are not mutually interdependent. For a man might be prudent, or again just, and at the same time profligate and unable to control his passions. He said too that the wise man was not exempt from all passions, but indulged them in moderation.He defined friendship as an equality of reciprocal good-will, including under the term as one species the friendship of kinsmen, as another that of lovers, and as a third that of host and guest. The end of love was not merely intercourse but also philosophy. According to him the wise man would fall in love and take part in politics; furthermore he would marry and reside at a king's court. of three kinds of life, the contemplative, the practical, and the pleasure-loving life, he gave the preference to the contemplative. He held that the studies which make up the ordinary education are of service for the attainment of virtue.


Subjects of this text:

subject book bibliographic info
adultery, objections to Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 125
akrasia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
anecdote Günther, Brill's Companion to Horace (2012) 138
apuleius Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
asmis, elizabeth Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 125
augustus, anger Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
augustus, clemency Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
augustus, no model of philosophical stability Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 284
barbieri, aroldo Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 123
bowditch, phoebe Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
calque Günther, Brill's Companion to Horace (2012) 138
cataudella, quintino Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 123
cicero Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 284
didactic style Günther, Brill's Companion to Horace (2012) 138
empirical observation, role in horaces education/poetry Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
epicurus, epicureanism Günther, Brill's Companion to Horace (2012) 138
frankness Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120, 123, 124, 125
gastronomy Günther, Brill's Companion to Horace (2012) 138
gold, barbara Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120
golden mean' Günther, Brill's Companion to Horace (2012) 138
gowers, emily Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 124
grilli, alberto Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 124
heinze, richard Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120
homer Günther, Brill's Companion to Horace (2012) 138
horace, (alleged) sexual practices Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 124
horace, fathers teachings/influence on Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
horace Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
kemp, jerome Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120
kiessling, adolf Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120
konstan, david Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 125
lucilius Günther, Brill's Companion to Horace (2012) 138; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 123
lyne, r. o. a. m. Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120
medicine, frankness compared to Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 124
ovid, akrasia in Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
ovid, error Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283
ovid, language of guilt but non-criminality in exile Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
ovid Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
panaetius of rhodes Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120, 125
philippson, robert Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 123
plaza, maria Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 125
stoics/stoicism, condemned by horace Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 120, 123, 124, 125
stoics/stoicism Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
suetonius, life of horace Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 124
tragedy Günther, Brill's Companion to Horace (2012) 138
tsakiropoulou-summers, anastasia Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 125
vergil, aeneid Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70
εὐθυµία Günther, Brill's Companion to Horace (2012) 138
χροία Günther, Brill's Companion to Horace (2012) 138