Tiresias: The Ancient Mediterranean Religions Source Database

10243

Seneca The Younger, Letters, 42.1

nan Has that friend of yours already made you believe that he is a good man? And yet it is impossible in so short a time for one either to become good or be known as such.[1] Do you know what kind of man I now mean when I speak of "a good man"? I mean one of the second grade, like your friend. For one of the first class perhaps springs into existence, like the phoenix, only once in five hundred years. And it is not surprising, either, that greatness develops only at long intervals; Fortune often brings into being commonplace powers, which are born to please the mob; but she holds up for our approval that which is extraordinary by the very fact that she makes it rare.

Intertexts (texts cited often on the same page as the searched text):

30 results
1. Aristotle, Nicomachean Ethics, 8.1-8.3, 8.5 (4th cent. BCE - 4th cent. BCE)
2. Cicero, Academica, 1.42 (2nd cent. BCE - 1st cent. BCE) 1.42. sed inter scientiam et inscientiam comprehensionem illam quam dixi collocabat, eamque neque in rectis neque in pravis paruis *g numerabat, sed soli credendum esse dicebat. E quo sensibus etiam fidem tribuebat, quod ut supra dixi comprehensio facta sensibus et vera esse illi et fidelis videbatur, non quod quod om. *g, in ras. p omnia quae essent in re comprehenderet, sed quia nihil quod cadere in eam eam nat. Man. n. eam Fab. posset relinqueret, quodque natura quasi normam scientiae et principium sui dedisset unde postea notiones rerum in animis imprimerentur; e quibus non principia solum sed latiores quaedam ad rationem inveniendam viae reperiuntur. aperituntur Man. -rirentur Dav. reperirentur Gr. errorem autem et temeritatem et ignorantiam ignorationem s et opinationem et suspicionem et uno nomine omnia quae essent aliena firmae et constantis assensionis a virtute sapientiaque removebat. Atque in his fere commutatio constitit omnis dissensioque Zenonis a superioribus.”
3. Cicero, On Friendship, 18 (2nd cent. BCE - 1st cent. BCE)
4. Cicero, On Divination, 2.61 (2nd cent. BCE - 1st cent. BCE) 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent.
5. Cicero, On The Ends of Good And Evil, 3.62-3.63, 3.68 (2nd cent. BCE - 1st cent. BCE) 3.62. Pertinere autem ad rem arbitrantur intellegi natura fieri ut liberi a parentibus amentur. a quo initio profectam communem humani generis societatem persequimur. quod primum intellegi debet figura membrisque corporum, quae ipsa declarant procreandi a natura habitam esse rationem. neque vero haec inter se congruere possent, possent N 2 possint ut natura et procreari vellet et diligi procreatos non curaret. atque etiam in bestiis vis naturae perspici potest; quarum in fetu et in educatione laborem cum cernimus, naturae ipsius vocem videmur audire. quare ut perspicuum est natura nos a dolore add. P. Man. abhorrere, sic apparet a natura ipsa, ut eos, quos genuerimus, amemus, inpelli. 3.63. ex hoc nascitur ut etiam etiam ut BE communis hominum inter homines naturalis sit commendatio, ut oporteat hominem ab homine ob id ipsum, quod homo sit, non alienum videri. ut enim in membris alia sunt sunt N 2 sint tamquam sibi nata, ut oculi, ut aures, alia alia Marsus aliqua ARN aliaque BE reliqua V etiam ceterorum membrorum usum adiuvant, ut crura, ut manus, sic inmanes quaedam bestiae bestie quedam BE sibi solum natae sunt, at illa, quae in concha patula pina dicitur, isque, qui enat e concha, qui, quod eam custodit, pinoteres vocatur in eandemque in eandemque BE in eamque cum se recepit recepit cod. Glogav. recipit includitur, ut videatur monuisse ut caveret, itemque formicae, apes, ciconiae aliorum etiam causa quaedam faciunt. multo haec coniunctius homines. coniunctius homines Mdv. coniunctio est hominis itaque natura sumus apti ad coetus, concilia, consilia Non. civitatis Non. RV civitates. itaque ... civitatis ( v. 18 ) Non. p. 234 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. 3.62.  "Again, it is held by the Stoics to be important to understand that nature creates in parents an affection for their children; and parental affection is the source to which we trace the origin of the association of the human race in communities. This cannot but be clear in the first place from the conformation of the body and its members, which by themselves are enough to show that nature's scheme included the procreation of offspring. Yet it could not be consistent that nature should at once intend offspring to be born and make no provision for that offspring when born to be loved and cherished. Even in the lower animals nature's operation can be clearly discerned; when we observe the labour that they spend on bearing and rearing their young, we seem to be listening to the actual voice of nature. Hence as it is manifest that it is natural for us to shrink from pain, so it is clear that we derive from nature herself the impulse to love those to whom we have given birth. 3.63.  From this impulse is developed the sense of mutual attraction which unites human beings as such; this also is bestowed by nature. The mere fact of their common humanity requires that one man should feel another man to be akin to him. For just as some of the parts of the body, such as the eyes and the ears, are created as it were for their own sakes, while others like the legs or the hands also subserve the utility of the rest of the members, so some very large animals are born for themselves alone; whereas the sea‑pen, as it is called, in its roomy shell, and the creature named the 'pinoteres' because it keeps watch over the sea‑pen, which swims out of the sea‑pen's shell, then retires back into it and is shut up inside, thus appearing to have warned its host to be on its guard — these creatures, and also the ant, the bee, the stork, do certain actions for the sake of others besides themselves. With human beings this bond of mutual aid is far more intimate. It follows that we are by nature fitted to form unions, societies and states. 3.68.  Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally.
6. Horace, Letters, 1.4.16 (1st cent. BCE - 1st cent. BCE)
7. Philo of Alexandria, On The Life of Moses, 2.288 (1st cent. BCE - 1st cent. CE) 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.
8. Philo of Alexandria, That Every Good Person Is Free, 63 (1st cent. BCE - 1st cent. CE) 63. for it does not follow, that although the souls of such as contradict those virtuous men are deprived of all liberty for having been completely led away and enslaved by folly and other vices, that on this account the whole human race is so too. But it is no wonder if we do not see numerous companies of those men advancing as it were in a solid body. In the first place, because whatever is exceedingly beautiful is rare; secondly, because men who are removed from the main crowd of inconsiderately judging persons, have abundant leisure for the contemplation of the things of nature, endeavouring, as far as it may be in their power, to correct life in general (for virtue is a thing of great benefit to the whole community); but when they are unable to succeed in their object, by reason of the numbers of absurdities which are continually impeding them in the different cities, which the different passions and vices of the soul have given strength to, they then retire into solitude, in order not to be carried away by the violence and rush of these absurdities, as by a wintry torrent.
9. Dio Chrysostom, Orations, 36.20 (1st cent. CE
10. Epictetus, Discourses, 1.11, 2.8.26, 3.24-3.26, 3.28, 3.30, 3.37, 4.1.151-4.1.152 (1st cent. CE - 2nd cent. CE)
11. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE)
12. Heraclitus of Ephesus (Attributed Author), Letters, 4 (1st cent. CE - 2nd cent. CE)
13. New Testament, 1 Corinthians, 5.5, 15.35-15.58 (1st cent. CE - 1st cent. CE) 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord.
14. New Testament, 1 Thessalonians, 4.17 (1st cent. CE - 1st cent. CE) 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
15. Plutarch, On Stoic Self-Contradictions, 1048e, 1038b (1st cent. CE - 2nd cent. CE)
16. Seneca The Younger, De Clementia, 1.6.3 (1st cent. CE - 1st cent. CE)
17. Seneca The Younger, De Constantia Sapientis, 7.1 (1st cent. CE - 1st cent. CE)
18. Seneca The Younger, On Anger, 2.10.6, 2.28.1 (1st cent. CE - 1st cent. CE)
19. Seneca The Younger, Letters, 9.18, 24.3, 32.1, 42.4, 83.1, 118.15-118.16 (1st cent. CE - 1st cent. CE)
20. Tacitus, Annals, 15.62 (1st cent. CE - 2nd cent. CE) 15.62.  Seneca, nothing daunted, asked for the tablets containing his will. The centurion refusing, he turned to his friends, and called them to witness that "as he was prevented from showing his gratitude for their services, he left them his sole but fairest possession — the image of his life. If they bore it in mind, they would reap the reward of their loyal friendship in the credit accorded to virtuous accomplishments." At the same time, he recalled them from tears to fortitude, sometimes conversationally, sometimes in sterner, almost coercive tones. "Where," he asked, "were the maxims of your philosophy? Where that reasoned attitude towards impending evils which they had studied through so many years? For to whom had Nero's cruelty been unknown? Nor was anything left him, after the killing of his mother and his brother, but to add the murder of his guardian and preceptor.
21. Alexander of Aphrodisias, On Fate, 28.199, 28.199.16, 28.199.17, 28.199.18, 196.24-197.3, 199.16, 199.17, 199.18 (2nd cent. CE - 3rd cent. CE)
22. Heliodorus, Ethiopian Story, 7.4-7.5 (2nd cent. CE - 4th cent. CE)
23. Lucian, Philosophies For Sale, 20 (2nd cent. CE - 2nd cent. CE)
24. Sextus, Outlines of Pyrrhonism, 1.91 (2nd cent. CE - 3rd cent. CE)
25. Tatian, Oration To The Greeks, 3.2 (2nd cent. CE - 2nd cent. CE)
26. Diogenes Laertius, Lives of The Philosophers, 7.33, 7.85, 7.90-7.91, 7.119-7.120, 7.123 (3rd cent. CE - 3rd cent. CE) 7.33. Again, in the Republic, making an invidious contrast, he declares the good alone to be true citizens or friends or kindred or free men; and accordingly in the view of the Stoics parents and children are enemies, not being wise. Again, it is objected, in the Republic he lays down community of wives, and at line 200 prohibits the building of sanctuaries, law-courts and gymnasia in cities; while as regards a currency he writes that we should not think it need be introduced either for purposes of exchange or for travelling abroad. Further, he bids men and women wear the same dress and keep no part of the body entirely covered. 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.90. Virtue, in the first place, is in one sense the perfection of anything in general, say of a statue; again, it may be non-intellectual, like health, or intellectual, like prudence. For Hecato says in his first book On the Virtues that some are scientific and based upon theory, namely, those which have a structure of theoretical principles, such as prudence and justice; others are non-intellectual, those that are regarded as co-extensive and parallel with the former, like health and strength. For health is found to attend upon and be co-extensive with the intellectual virtue of temperance, just as strength is a result of the building of an arch. 7.91. These are called non-intellectual, because they do not require the mind's assent; they supervene and they occur even in bad men: for instance, health, courage. The proof, says Posidonius in the first book of his treatise on Ethics, that virtue really exists is the fact that Socrates, Diogenes, and Antisthenes and their followers made moral progress. And for the existence of vice as a fundamental fact the proof is that it is the opposite of virtue. That it, virtue, can be taught is laid down by Chrysippus in the first book of his work On the End, by Cleanthes, by Posidonius in his Protreptica, and by Hecato; that it can be taught is clear from the case of bad men becoming good. 7.119. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods. 7.120. The Stoics approve also of honouring parents and brothers in the second place next after the gods. They further maintain that parental affection for children is natural to the good, but not to the bad. It is one of their tenets that sins are all equal: so Chrysippus in the fourth book of his Ethical Questions, as well as Persaeus and Zeno. For if one truth is not more true than another, neither is one falsehood more false than another, and in the same way one deceit is not more so than another, nor sin than sin. For he who is a hundred furlongs from Canopus and he who is only one furlong away are equally not in Canopus, and so too he who commits the greater sin and he who commits the less are equally not in the path of right conduct. 7.123. Furthermore, the wise are infallible, not being liable to error. They are also without offence; for they do no hurt to others or to themselves. At the same time they are not pitiful and make no allowance for anyone; they never relax the penalties fixed by the laws, since indulgence and pity and even equitable consideration are marks of a weak mind, which affects kindness in place of chastizing. Nor do they deem punishments too severe. Again, they say that the wise man never wonders at any of the things which appear extraordinary, such as Charon's mephitic caverns, ebbings of the tide, hot springs or fiery eruptions. Nor yet, they go on to say, will the wise man live in solitude; for he is naturally made for society and action.
27. Eusebius of Caesarea, Preparation For The Gospel, 6.8.13, 6.8.16 (3rd cent. CE - 4th cent. CE)
28. Porphyry, On Abstinence, 3.2.3 (3rd cent. CE - 4th cent. CE)
29. Stobaeus, Anthology, 2.66, 2.111 (5th cent. CE - 5th cent. CE)
30. Stobaeus, Eclogues, 2.7.11m

Subjects of this text:

subject	book bibliographic info
(prokoptōn) vii	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
achilles	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
agamemnon, septem	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
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) 350
alexander of aphrodisias	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
antisthenes	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
appearances (kataleptic)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
appropriateness, arch analogy	Graver, Stoicism and Emotion (2007) 250
aristotle, on friendship	Graver, Stoicism and Emotion (2007) 250
aristotle	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
asher, j.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
audience, theatre	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
bad (evil)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
becker, lawrence	Graver, Stoicism and Emotion (2007) 250
brutishness	Graver, Stoicism and Emotion (2007) 250
calanus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
calasiris	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
cato (marcus porcius cato the younger), sagehood of	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
chrysippus, on moral development	Graver, Stoicism and Emotion (2007) 250
chrysippus, on the rarity of the sage	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
chrysippus, treatises of, on ends	Graver, Stoicism and Emotion (2007) 250
chrysippus, treatises of, on justice	Graver, Stoicism and Emotion (2007) 250
chrysippus	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
cicero	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 8
cleanthes, hinting at socrates wisdom?	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
community, cosmic	Graver, Stoicism and Emotion (2007) 250
conflagration (ekpyrosis), in early christianity	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
cosmos	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
crates	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
cynics/cynicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
diogenes, the cynic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
diogenianus	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
dreamed up	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
education (paideia)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
emotions, as contumacious	Graver, Stoicism and Emotion (2007) 250
emotions, modern theories	Graver, Stoicism and Emotion (2007) 250
epictetus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
epicureans, epicureanism	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
eteocles	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
euripides, phoenissae	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
eusebius of caesarea	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
foolishness (aphrosunē) / fool (phaulos, mōros) / ignorance (agnoia)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
friendship, aristotle on	Graver, Stoicism and Emotion (2007) 250
garland	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
good (moral)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
hector	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
heliodorus, phoenicians	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
heracles, sagehood of	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
heracles, zeno on	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
heracles/hercules	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
hierocles, on social instinct	Graver, Stoicism and Emotion (2007) 250
historical sages	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 8
homer, iliad	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
hydaspes	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
india, indian	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
intertextuality	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
joachim, h. h.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
johnson, a.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
lucilius, gaius	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
mansfeld, j.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
martin, d.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
memphis	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
meroe	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
moral progress	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 8
neo-stoicism	Graver, Stoicism and Emotion (2007) 250
nile	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
norden, eduard	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
odysseus, sagehood of	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
oedipus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
one or two	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
orthodoxy	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
paul	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
perfect (teleios) / perfection (teleiōsis)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
petosiris	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
philosopher	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
phintys, (the) phoenix (bird)	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
phoenicia, phoenician	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
phoenix	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 1, 8
pigs	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 1
plato	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
platonism, platonists	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
pleasure	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 1
plutarch	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
polyneices	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
rarer than the ethiopians phoenix	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 110, 164
reaching (orexis)	Graver, Stoicism and Emotion (2007) 250
related fabulously about, chrysippus on the	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
related fabulously about, of cato (marcus porcius cato the younger)	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
related fabulously about, of heracles	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
related fabulously about, of odysseus	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
related fabulously about, of the stoics'	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 110
related fabulously about	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
ross, w. d.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
sage, rarity of the	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 110, 164
sage	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
sage (wise person)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
sagehood	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 8
saint	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
satan	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
searching for wisdom, stoics as followers of	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
seneca, death of	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
seneca	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 110, 164; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
sextus empiricus	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
socrates, sagehood of	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
socrates	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
stoic	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 1, 8
stoicism, logic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
stoicism, ps.-heraclitus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
stoicism, vs. cynics	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
stoicism, wise man	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
stoicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
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) 350
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) 350
stoics, stoicism	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3
stoics	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 1, 8
tacitus, on seneca	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
tatian	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
thebes	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
thyamis	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 505
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) 350
virtue, starting points toward (aphormai)	Graver, Stoicism and Emotion (2007) 250
virtue	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 8
virtue / moral virtue (aretē)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 350
wisdom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
wisdom (sophia), on heracles sagehood	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
wisdom (sophia), on socrates sagehood	Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 164
wise, man	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 621
wise person, arch analogy	Graver, Stoicism and Emotion (2007) 250
wise person, scarcity of	Graver, Stoicism and Emotion (2007) 250
zeno	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 3