1. Cicero, Brutus, 261-262, 250 (2nd cent. BCE - 1st cent. BCE)
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2. Cicero, Brutus, 261-262, 250 (2nd cent. BCE - 1st cent. BCE)
| 250. Itaque et lectis utitur verbis et frequentibus sententiis sententiis add. Jahn et splendore vocis et et add. vulg. dignitate motus fit speciosum et inlustre quod dicit dicit Orelli : dicitur L , omniaque sic suppetunt, ut ei nullam deesse virtutem oratoris putem; maximeque laudandus est, qui hoc tempore ipso, quod quod Peter : cum L liceat in hoc communi nostro et quasi fatali malo, consoletur se cum conscientia optimae mentis turn etiam usurpatione et renovatione doctrinae. Vidi enim Mytilenis nuper virum atque, ut dixi, vidi plane virum. Itaque cum eum antea tui similem in dicendo viderim, tum vero nunc a doctissimo viro tibique, ut intellexi, amicissimo Cratippo instructum omni copia multo videbam similiorem. | |
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3. Cicero, On Friendship, 18 (2nd cent. BCE - 1st cent. BCE)
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4. Cicero, De Finibus, 3.11 (2nd cent. BCE - 1st cent. BCE)
| 3.11. "That all sounds very fine, Cato," I replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â in varying degrees no doubt, but still all, â which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I should not set much value on your vaunted and belauded virtue. |
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5. Cicero, On The Ends of Good And Evil, 3.11 (2nd cent. BCE - 1st cent. BCE)
| 3.11. de quibus cupio scire quid sentias. Egone quaeris, inquit, inquit N inquam quid sentiam? quos bonos viros, fortes, iustos, moderatos aut audivimus in re publica fuisse aut ipsi vidimus, qui sine ulla doctrina naturam ipsam secuti multa laudabilia fecerunt, eos melius a natura institutos fuisse, quam institui potuissent a philosophia, si ullam aliam probavissent praeter eam, quae nihil aliud in bonis haberet nisi honestum, nihil nisi turpe in malis; ceterae philosophorum disciplinae, omnino alia magis alia, sed tamen omnes, quae rem ullam virtutis expertem expertem virtutis BE aut in bonis aut in malis numerent, eas non modo nihil adiuvare arbitror neque firmare, firmare affirmare (adfirmare A). ' Aut confirmare cum Or. scribendum est aut potius firmare, cui ex altero verbo (adiuvare) praepositio adhaesit' Mdv. quo meliores simus, sed ipsam depravare naturam. nam nisi hoc optineatur, id solum bonum esse, quod honestum sit, nullo modo probari possit beatam vitam virtute effici. quod si ita sit, cur cur N om. ABERV opera philosophiae sit danda nescio. si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem. | 3.11. "That all sounds very fine, Cato," I replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â in varying degrees no doubt, but still all, â which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I should not set much value on your vaunted and belauded virtue. |
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6. Cicero, On Duties, 3.16 (2nd cent. BCE - 1st cent. BCE)
| 3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. | 3.16. Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. |
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7. Cicero, Republic, 3.7 (2nd cent. BCE - 1st cent. BCE)
| 3.7. fuisse sapientiam, tamen hoc in ratione utriusque generis interfuit, quod illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus. Pluris vero haec tulit una civitas, si minus sapientis, quoniam id nomen illi tam restricte tenent, at certe summa laude dignos, quoniam sapientium praecepta et inventa coluerunt. Atque etiam, quot et sunt laudandae civitates et fuerunt, quoniam id est in rerum natura longe maximi consilii, constituere eam rem publicam, quae possit esse diuturna, si singulos numeremus in singulas, quanta iam reperiatur virorum excellentium multitudo! Quodsi aut Italiae Latium aut eiusdem Sabinam aut Volscam gentem, si Samnium, si Etruriam, si magnam illam Graeciam conlustrare animo voluerimus, si deinde Assyrios, si Persas, si Poenos, si haec | |
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8. Cicero, Pro Archia, 18-19, 21-24, 27, 16 (2nd cent. BCE - 1st cent. BCE)
| 16. ex hoc esse esse om. e hunc hunc illum Garatoni numero quem patres nostri viderunt, divinum hominem, Africanum, ex hoc C. Laelium, L. Furium, moderatissimos modestissimos ς bg homines et continentissimos, ex hoc fortissimum virum et illis temporibus doctissimum, M. M. suppl. Manutius Catonem illum senem; qui profecto si nihil ad percipiendam colendamque -que om. GEe virtutem litteris adiuvarentur, numquam se ad earum studium contulissent. quod si non hic tantus fructus ostenderetur, et si ex his studiis delectatio sola peteretur, tamen, ut opinor, hanc animi remissionem animadversionem (animi adv. e ) codd. : corr. Bonamicus ( Muretus Var. Lect. xii. 15) humanissimam ac liberalissimam iudicaretis. nam ceterae neque temporum sunt neque aetatum omnium neque locorum; at at GEe : om. cett. haec studia adulescentiam acuunt acuunt Gulielmius : agunt codd. : alunt ed. Hervag. , senectutem oblectant, secundas res ort, adversis perfugium profugium Gap ac solacium praebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregritur, rusticantur. | |
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9. Cicero, Tusculan Disputations, 1.1, 1.34, 1.117 (2nd cent. BCE - 1st cent. BCE)
| 1.1. Cum 1 et 5 extr. imit. Paschasius Radb. Expos. in ps. 44 l. I praef. in. defensionum laboribus senatoriisque muneribus aut omnino aut magna ex parte essem aliquando liberatus, rettuli rettuli s retuli X Pasch. cf. p. 344, 24 me, Brute, te hortante maxime ad ea studia, quae retenta animo, remissa temporibus, longo intervallo intermissa revocavi, et cum omnium artium, quae ad rectam vivendi viam pertinerent, ratio et disciplina studio sapientiae, quae philosophia dicitur, contineretur, hoc mihi Latinis cf. Lact. inst. 3,14, 13 litteris litteris at libris V 2 inlustrandum putavi, non quia philosophia Graecis et litteris et doctoribus percipi non posset, sed meum semper hoc supra semper add. V 2 iudicium fuit omnia nostros aut invenisse per se sapientius quam Graecos aut accepta ab illis fecisse meliora, quae quidem digna statuissent, in quibus elaborarent. 1.34. loquor de principibus; quid? quo d G 1 poëtae nonne post post st in r. V c mortem nobilitari nobilitare K 1 corr. 2 volunt? unde unde er go in ut est de ennio corr. K c(?) ergo illud: Aspicite, o cives, senis senis enni V ( 2. s V 2 ) Enni enni X ennii K 2 imaginis formam: formam V 1 urnam V rec in mg. Hic vestrum panxit panxit edd. pinxit maxima facta patrum? Enn. var. 15 mercedem gloriae flagitat ab is quorum patres adfecerat gloria, idemque: Nemo me lacrimis lacrimis X, -et pro -is in r. V c . de ratione versus afferendi cf. Va. Op. II p. 135 Cur? volito vivos per ora virum. Enn. var. 17 vivus V c sed quid poëtas? poetas s putas X poetę V c (p a m. 1, oetę in r. ) opifices post mortem nobilitari nobilitare K 1 corr. 2 volunt. quid enim Phidias sui similem speciem inclusit in clupeo Minervae, cum inscribere nomen add. Ern. non liceret? quid? quid? nostri eqs. libere Hier. in Gal. p. 517 nostri philosophi nonne in is libris ipsis, quos scribunt de contemnenda gloria, sua nomina inscribunt? 1.117. nam si si add. K c supremus ille dies non extinctionem, sed commutationem adfert loci, quid optabilius? sin autem perimit peremit GR 1 ( add. c ) V ac delet omnino, quid melius quam in mediis vitae laboribus obdormiscere et ita coniventem conibentem VK 1 (coniventẽ 2 ) conibuentem R 1 ( corr. c ) conhib. G somno consopiri sempiterno? quod si fiat, melior Enni ennii R quam Solonis oratio. hic enim noster: nemo me lacrimis decoret Enn. var. 17 inquit nec funera fletu faxit! at vero ille sapiens: Mors mea ne careat lacrimis: linquamus amicis Maerorem, memorem K 1 R 1 merorem GR c ut celebrent funera cum gemitu. Sol. fr.21 | |
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10. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE)
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11. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
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12. Suetonius, De Grammaticis, 16 (1st cent. CE - 2nd cent. CE)
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13. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE)
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