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Tiresias: The Ancient Mediterranean Religions Source Database



6707
Horace, Sermones, 1.3.96
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

83d. Certainly. And when this occurs, is not the soul most completely put in bondage by the body? How so? Because each pleasure or pain nails it as with a nail to the body and rivets it on and makes it corporeal, so that it fancies the things are true which the body says are true. For because it has the same beliefs and pleasures as the body it is compelled to adopt also the same habits and mode of life, and can never depart in purity to the other world, but must always go away contaminated with the body; and so it sinks quickly into another body again and grows into it
2. Cicero, Tusculan Disputations, 3.2, 3.8, 4.23, 4.31, 4.65 (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. 3.8. Haecine haeccine R 2 igitur cadere in sapientem putas? Prorsus existimo. Ne ista gloriosa sapientia non magno aestimanda est, siquidem non multum differt ab insania. Quid? tibi quid tibi in r. V 2 tibine G ( exp. 2 ) omnisne animi commotio videtur insania? Non mihi quidem soli, sed, id quod admirari amirari G 1 (āmirari 2 ) R 1 V saepe soleo, maioribus quoque nostris hoc ita visum intellego multis saeculis ante Socratem, socrantĕ G 1 (n del. 2 ) socraten KR a quo haec omnis, quae est de vita et de moribus, philosophia manavit. Quonam quoniam G (i del. 1? ) tandem modo? Quia nomen insaniae significat mentis aegrotationem et morbum, id est insanitatem et aegrotum animum, quam appellarunt insaniam. id est . . 14 insaniam ( quae C. addidit quia eius aequalibus nomen insaniae non insanum animi habitum sed furorem significabat) del. Bentl. 4.23. ex perturbationibus autem primum morbi conficiuntur, quae vocant illi nosh/mata, eaque quae sunt eis morbis contraria, nosemiata X ( nos emata V) quae habent ad res certas vitiosam offensionem vitiosam offensionem s vitiosa offensione X (-sas -es V rec ) atque fastidium, deinde aegrotationes, quae appellantur a Stoicis a)rrwsth/mata, a pp w CTHM L T L GV ac fere KR (o pro w, a pro L ) idem appositae G 1 isque item oppositae contrariae contraria V 1 offensiones. hoc loco nimium operae opere GKV consumitur a Stoicis, maxime a Chrysippo, crys. G 1 dum morbis corporum comparatur morborum animi similitudo; qua oratione ratione V 1 praetermissa minime necessaria ea, quae rem continent, pertractemus. 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.
3. Horace, Sermones, 1.1.80-1.1.87, 1.1.106, 1.2.24, 1.3.9, 1.3.20, 1.3.76-1.3.79, 1.3.85, 1.3.93-1.3.95, 1.3.98, 1.3.115, 1.3.122-1.3.123, 1.3.128-1.3.140, 1.4.1, 1.4.25, 1.4.46, 1.6.50, 2.2.77-2.2.79, 2.3, 2.3.35, 2.3.40-2.3.41, 2.3.43, 2.3.77-2.3.78, 2.3.80, 2.3.82, 2.3.121, 2.3.128-2.3.129, 2.3.225, 2.3.254, 2.3.307, 2.3.309, 2.7.1, 2.7.22, 2.7.28-2.7.29, 2.7.42, 2.7.72, 2.7.75 (1st cent. BCE - 1st cent. BCE)

2.3. for some of his writings contain much the same accusations which the others have laid against us, some things that he hath added are very frigid and contemptible, and for the greatest part of what he says, it is very scurrilous, and, to speak no more than the plain truth, it shows him to be a very unlearned person, and what he lays together looks like the work of a man of very bad morals, and of one no better in his whole life than a mountebank. 2.3. for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto.
4. Lucretius Carus, On The Nature of Things, 1.159-1.160, 3.310-3.311 (1st cent. BCE - 1st cent. BCE)

5. Epictetus, Discourses, 3.22.97 (1st cent. CE - 2nd cent. CE)

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

7. Diogenes Laertius, Lives of The Philosophers, 7.127 (3rd cent. CE - 3rd cent. CE)

7.127. It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods:
8. Epicurus, Letter To Herodotus, 52, 51



Subjects of this text:

subject book bibliographic info
adultery, objections to Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
akrasia Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
archilochus Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
aristotle Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
asyndeton Günther, Brill's Companion to Horace (2012) 84
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
catullus Günther, Brill's Companion to Horace (2012) 135; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
chrysippus Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
cicero Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 284
cynics/cynicism, condemned by horace/cicero Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
didactic style Günther, Brill's Companion to Horace (2012) 136
epicurus, epicureanism Günther, Brill's Companion to Horace (2012) 84, 135, 136
eupolis Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
evans, h. b. Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
frankness, invective masquerading as Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
frankness Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
gastronomy Günther, Brill's Companion to Horace (2012) 84, 135, 136
hicks, benjamin Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
horace, (alleged) sexual practices Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
horace Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
indirect approach' Günther, Brill's Companion to Horace (2012) 135
lejay, paul Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
lucilius Günther, Brill's Companion to Horace (2012) 84, 135, 136
lucretius Günther, Brill's Companion to Horace (2012) 84
maecenas, relationship with horace Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
menander Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
muecke, frances Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
olivieri, alessandro Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
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
panaetius of rhodes Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14, 119
persona of horace, criticised by interlocutors Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
plato, quoted/paraphrased by horace Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
plato Günther, Brill's Companion to Horace (2012) 135; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
plaza, maria Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
satires (horace), characterisation of protagonists Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 299
sexual activity Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
sider, david Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
sophron Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 14
stoicism Günther, Brill's Companion to Horace (2012) 84, 135, 136
stoics/stoicism, condemned by horace Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119
stoics/stoicism Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 283, 284
zeno of citium Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 119