1. Cicero, Tusculan Disputations, 3.22 (2nd cent. BCE - 1st cent. BCE)
| 3.22. Haec sic sic R c? V c si X dicuntur a Stoicis concludunturque contortius. sed latius aliquando aliquando cf. 323,22 aliquanto s male, cf. de orat. 1, 133 opt. gen. 23 dicenda sunt et diffusius; sententiis tamen utendum eorum potissimum, qui qui ex quā ut v. G 2 maxime forti et, ut ita dicam, virili utuntur ratione atque sententia. nam Peripatetici, familiares nostri, quibus nihil est uberius, nihil eruditius, nihil gravius, mediocritates vel perturbationum vel morborum animi mihi non sane probant. omne enim malum, etiam mediocre, mediocre iocre in r. G 2 malum malum Bouh. magnum alt. id om. H est; nos autem id agimus, ut id in sapiente nullum sit omnino. nam ut corpus, etiamsi mediocriter aegrum est, sanum non est, sic in animo ista mediocritas caret sanitate. itaque praeclare nostri, ut alia multa, molestiam sollicitudinem angorem propter similitudinem corporum aegrorum aegritudinem aegritudinem cf. Aug. civ. 14,17 ext. nominaverunt. | |
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2. Philodemus of Gadara, De Ira \ , 32 (2nd cent. BCE - 1st cent. BCE)
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3. Diodorus Siculus, Historical Library, 1.23.5, 1.25.3, 1.25.7, 1.53.8, 1.65.5-1.65.6 (1st cent. BCE - 1st cent. BCE)
| 1.23.5. But when Cadmus found out what had taken place, having at the same time a reply from an oracle commanding him to observe the laws of his fathers, he both gilded the infant and paid it the appropriate sacrifices, on the ground that there had been a sort of epiphany of Osiris among men. 1.25.3. consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help. 1.25.7. And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings. 1.53.8. There are those who say that he was urged to acquire empire over the whole world by his own daughter Athyrtis, who, according to some, was far more intelligent than any of her day and showed her father that the campaign would be an easy one, while according to others she had the gift of prophecy and knew beforehand, by means both of sacrifices and the practice of sleeping in temples, as well as from the signs which appear in the heavens, what would take place in the future. 1.65.5. And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. 1.65.6. For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them. |
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4. Lucretius Carus, On The Nature of Things, 3.152-3.160, 5.45-5.50 (1st cent. BCE - 1st cent. BCE)
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5. Diogenes of Oenoanda, Fragments, 5 (1st cent. CE - 2nd cent. CE)
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6. Seneca The Younger, On Anger, 1.17.1 (1st cent. CE - 1st cent. CE)
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7. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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8. Galen, On The Doctrines of Hippocrates And Plato, 2.8.40, 2.8.44, 2.8.47-2.8.49, 4.3.1-4.3.4, 4.7.24-4.7.38, 4.7.41, 5.2.3-5.2.7, 5.5.8-5.5.26, 5.6.22-5.6.26, 5.6.42, 5.7.29, 5.7.74-5.7.87 (2nd cent. CE - 3rd cent. CE)
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9. Sextus, Against The Mathematicians, 7.206-7.210, 11.118, 11.141, 11.158-11.159 (2nd cent. CE - 3rd cent. CE)
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10. Sextus, Outlines of Pyrrhonism, 1.16, 1.20, 1.22-1.28, 1.231, 3.173-3.175, 3.177, 3.235-3.236 (2nd cent. CE - 3rd cent. CE)
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11. Diogenes Laertius, Lives of The Philosophers, 1.7, 1.20, 9.64, 9.69, 10.127-10.128 (3rd cent. CE - 3rd cent. CE)
| 9.64. On being discovered once talking to himself, he answered, when asked the reason, that he was training to be good. In debate he was looked down upon by no one, for he could both discourse at length and also sustain a cross-examination, so that even Nausiphanes when a young man was captivated by him: at all events he used to say that we should follow Pyrrho in disposition but himself in doctrine; and he would often remark that Epicurus, greatly admiring Pyrrho's way of life, regularly asked him for information about Pyrrho; and that he was so respected by his native city that they made him high priest, and on his account they voted that all philosophers should be exempt from taxation.Moreover, there were many who emulated his abstention from affairs, so that Timon in his Pytho and in his Silli says: 9.69. Once in Elis he was so hard pressed by his pupils' questions that he stripped and swam across the Alpheus. Now he was, as Timon too says, most hostile to Sophists.Philo, again, who had a habit of very often talking to himself, is also referred to in the lines:Yea, him that is far away from men, at leisure to himself,Philo, who recks not of opinion or of wrangling.Besides these, Pyrrho's pupils included Hecataeus of Abdera, Timon of Phlius, author of the Silli, of whom more anon, and also Nausiphanes of Teos, said by some to have been a teacher of Epicurus. All these were called Pyrrhoneans after the name of their master, but Aporetics, Sceptics, Ephectics, and even Zetetics, from their principles, if we may call them such — 10.127. For if he truly believes this, why does he not depart from life? It were easy for him to do so, if once he were firmly convinced. If he speaks only in mockery, his words are foolishness, for those who hear believe him not.We must remember that the future is neither wholly ours nor wholly not ours, so that neither must we count upon it as quite certain to come nor despair of it as quite certain not to come.We must also reflect that of desires some are natural, others are groundless; and that of the natural some are necessary as well as natural, and some natural only. And of the necessary desires some are necessary if we are to be happy, some if the body is to be rid of uneasiness, some if we are even to live. 10.128. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good. |
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12. Eusebius of Caesarea, Preparation For The Gospel, 14.18.14, 14.18.26 (3rd cent. CE - 4th cent. CE)
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13. Porphyry, On Abstinence, 4.9 (3rd cent. CE - 4th cent. CE)
| 4.9. 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these [i.e. brutes and men], through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis [or the city of the lion], and another is denominated Busiris [from an ox], and another Lycopolis [or the city of the wolf]. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods [when dedicated to them] than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. SPAN |
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14. Epicurus, Letter To Menoeceus, 132
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15. Epicurus, Kuriai Doxai, 25, 30, 18
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