1. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", |
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2. Hebrew Bible, Psalms, 137.8-137.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115| 137.8. "בַּת־בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם־לָךְ אֶת־גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ׃", 137.9. "אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת־עֹלָלַיִךְ אֶל־הַסָּלַע׃", | 137.8. "O daughter of Babylon, that art to be destroyed; Happy shall he be, that repayeth thee As thou hast served us.", 137.9. "Happy shall he be, that taketh and dasheth thy little ones Against the rock.", |
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3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 77| 266b. προτεινάμενος ἐπῄνεσεν ὡς μεγίστων αἴτιον ἡμῖν ἀγαθῶν. ΦΑΙ. ἀληθέστατα λέγεις. ΣΩ. τούτων δὴ ἔγωγε αὐτός τε ἐραστής, ὦ Φαῖδρε, τῶν διαιρέσεων καὶ συναγωγῶν, ἵνα οἷός τε ὦ λέγειν τε καὶ φρονεῖν· ἐάν τέ τινʼ ἄλλον ἡγήσωμαι δυνατὸν εἰς ἓν καὶ ἐπὶ πολλὰ πεφυκόθʼ ὁρᾶν, τοῦτον διώκω κατόπισθε μετʼ ἴχνιον ὥστε θεοῖο. καὶ μέντοι καὶ τοὺς δυναμένους αὐτὸ δρᾶν εἰ μὲν ὀρθῶς ἢ μὴ προσαγορεύω, θεὸς οἶδε, καλῶ δὲ | 266b. but divine, which it held up to view and praised as the author of our greatest blessings. Phaedrus. Very true. Socrates. Now I myself, Phaedrus, am a lover of these processes of division and bringing together, as aids to speech and thought; and if I think any other man is able to see things that can naturally be collected into one and divided into many, him I follow after and walk in his footsteps as if he were a god. Home. Od. 5.193 ὃ δ’ ἔπειτα μετ’ ἴχνια βαῖνε θεοῖο , and he walked in the footsteps of the god. And whether the name I give to those who can do this is right or wrong, God knows, |
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4. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84| 242d. ἐνίοτε αὐτῶν ἄττα πῃ, τοτὲ δὲ καὶ φίλα γιγνόμενα γάμους τε καὶ τόκους καὶ τροφὰς τῶν ἐκγόνων παρέχεται· δύο δὲ ἕτερος εἰπών, ὑγρὸν καὶ ξηρὸν ἢ θερμὸν καὶ ψυχρόν, συνοικίζει τε αὐτὰ καὶ ἐκδίδωσι· τὸ δὲ παρʼ ἡμῖν Ἐλεατικὸν ἔθνος, ἀπὸ Ξενοφάνους τε καὶ ἔτι πρόσθεν ἀρξάμενον, ὡς ἑνὸς ὄντος τῶν πάντων καλουμένων οὕτω διεξέρχεται τοῖς μύθοις. Ἰάδες δὲ καὶ Σικελαί τινες ὕστερον Μοῦσαι συνενόησαν ὅτι συμπλέκειν | 242d. become friends and marry and have children and bring them up; and another says there are two, wet and dry or hot and cold, which he settles together and unites in marriage. And the Eleatic sect in our region, beginning with Xenophanes and even earlier, have their story that all things, as they are called, are really one. Then some Ionian and later some Sicilian Muses reflected |
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| 5. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 77 |
| 6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 81 |
7. Cicero, De Finibus, 1.18.60, 5.49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, pierre •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 87; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 | 5.49. For my part I believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. |
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8. Cicero, Academica, 1.2, 1.3.9, 1.3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 81, 85, 87| 1.2. hic pauca primo, atque ea ea om. x percunctantibus nobis ecquid ecquid Man. et sis quid *g*d forte Roma Romae gx novi. Tum add. Reid hic St. Atticus Omitte ista quae nec percunctari nec audire sine molestia possumus quaeso inquit et quaere quaere mp m quare *g*d potius ecquid ecquid Asc. et quid *g*d ipse novi. silent enim diutius Musae Varronis quam solebant, nec tamen istum cessare sed celare quae scribat existimo. Minime vero inquit ille; intemperantis enim arbitror esse scribere quod occultari velit; int. esse arb. scr. quidquam q. occ. velis Hier. adv. Rufin. 1, 1 sed habeo magnum opus opus magunum *d in manibus, quae qui g 1 quod Asc. idque Chr. iam pridem; ad hunc enim enim *g eum *d om. Asc. ipsum (me autem dicebat) quaedam institui, quae et sunt magna sane et limantur a me politius. | |
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| 9. Cicero, Letters, 13.19.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 81 |
| 10. Cicero, Letters To His Friends, 1.9.23, 16.10.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 87 |
| 11. Cicero, Orator, 62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 87 |
12. Cicero, Tusculan Disputations, 3.77, 4.53, 5.7, 5.34, 5.68-5.69, 5.71 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, pierre Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 186, 198; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238| 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 4.53. dicamus igitur utilem insaniam? insaniem KR Tracta definitiones fortitudinis: intelleges eam stomacho non egere. fortitudo est igitur adfectio Sphaerus St. fr. 1, 628 cf. Chrys. 3, 285 animi legi summae legissumme K (summe V) optemp. G in perpetiendis rebus obtemperans vel conservatio stabilis iudicii in eis in eis ex meis V c rebus quae formidolosae videntur subeundis et repellendis vel scientia rerum formidolosarum contrariarumque contrariarumque alt. a ex u eff. rumque in r. scr. V c aut aut et Hei. perferendarum aut s ( sed omnino neglegenda est ou)de/tera vel a)dia/fora cf. fin. 4, 71 ) omnino neglegendarum conservans conservens V 1 earum rerum stabile iudicium vel brevius, ut Chrysippus chris. V (nam superiores definitiones erant Sphaeri, spheri X hominis in primis bene definientis, ut putant Stoici; sunt enim omnino omnes fere similes, sed declarant communis notiones alia magis alia)—quo modo igitur Chrysippus? chris. V fortitudo est inquit scientia rerum perferendarum vel adfectio animi in patiendo ac perferendo summae legi parens sine timore. quamvis licet insectemur istos, ut Carneades solebat, metuo ne soli soli add. K c philosophi sint. quae quae ex qui K 1 enim istarum definitionum non aperit notionem nostram, quam habemus omnes de fortitudine tectam atque involutam? qua aperta quis est qui aut bellatori aut imperatori aut oratori quaerat aliquid neque eos existumet sine rabie quicquam fortiter facere posse? 5.7. Quam rem antiquissimam cum videamus, nomen tamen esse confitemur recens. nam sapientiam quidem ipsam quis negare potest non negare non p. K 1 modo re esse antiquam, verum etiam nomine? quae divinarum humanarumque rerum, tum initiorum causarumque rerum causarumque in mg. G 2 cuiusque V c s cuius X (cuiu G 1 ) cuiusque rei cognitione cognitionem H hoc pulcherrimum nomen apud antiquos adsequebatur. o vitae ... 407, 7 assequebatur H itaque et illos septem, qui a Graecis sofoi/, CO f Ol X sapientes a nostris et habebantur habebantur V 2 s habeantur X (et et h. G) et nominabantur, qui... 8 nominabantur del. Sauppe et multis ante saeculis Lycurgum, lygurgum X ( ex lygitur gum K 1 ) cuius temporibus Homerus etiam fuisse ante hanc urbem conditam traditur, et iam et iam etiam W heroicis aetatibus Ulixem ulixem i e corr. G ulyxem V et Nestorem accepimus et alt. et add. V c fuisse et habitos esse sapientis. sapientis ex -es R c 5.34. quare demus hoc sane Bruto, ut sit beatus semper sapiens—quam sibi conveniat, ipse ipsa X corr. V 2 viderit; gloria quidem huius sententiae quis est illo viro dignior?—, nos tamen teneamus, ut sit idem beatissimus. Et si Zeno Citieus, ticieus R cici eus K 1 advena quidam et ignobilis verborum opifex, insinuasse se se om. Non. in antiquam philosophiam videtur, advena... 3 videtur Non. 457, 25 huius sententiae gravitas a Platonis auctoritate repetatur, apud quem saepe haec oratio usurpata est, ut nihil praeter virtutem diceretur bonum. velut velud KR in Gorgia Gorg. 470 d Socrates, cum esset ex eo quaesitum, Archelaum arcelaum hic X (arcael.G) Perdiccae filium, qui tum fortunatissimus haberetur, nonne beatum putaret, haud scio inquit; 5.68. Sed ne verbis solum attingamus ea quae eaque v. KRV 1 volumus ostendere, proponenda quaedam quasi moventia sunt, quae nos magis ad cognitionem intellegentiamque convertant. sumatur enim nobis quidam praestans vir optumis optumus V artibus, isque animo parumper et cogitatione cognitione K fingatur. primum ingenio eximio sit necesse est; tardis enim mentibus virtus non facile comitatur; deinde deinde denique K ad investigandam vestigandam K veritatem studio incitato. ex quo triplex ille animi fetus fetus KR (ę) factus GV existet, unus I II III ad-scribunt G 1 V 1 in cognitione rerum positus et in explicatione naturae, alter aliter K in discriptione expetendarum fugiendarumque rerum fugiendarumque vererumne vivendi GKV (ve exp. et be supra ne scr. V 3 ) R 1 ut v. (fugiendarumque rerum . post vivendi quod in ras. certo dispicitur alia manus adscripscrat ue) H 1 (fugiendar verer nevivendi. Verba cū ratio ss.non H 1 sed alia manus eiusdem aetatis sec. Stroux ) et in ratio ne We.bene quod fin. 5,15 certa de causa deest add. Po. cl. ac.1, 19 fin. 5, 11. 16 et in ratione be ne vivendi, tertius in iudicando, in ante iud. om. K iudicando nequid KRH quid cuique rei sit consequens quid repugs, in quo inest omnis inest omnis est H cum subtilitas disserendi, tum veritas iudicandi. 5.69. quo tandem igitur gaudio adfici necesse est est V esset GK C RH est et K 1 sapientis animum cum his habitantem pernoctantemque curis! ut, cum totius mundi motus conversionesque perspexerit ut, quod del.Bentl.,pendet a verbis cum — curis (= so da b ). Ciceronem pergere voluisse ut, cum... perspexerit,... ipse se adgnoscat coniunctumque cum divina mente se sentiat, ex quo insatiabili gaudio compleatur cum similitudo verborum v. 9—10 et 436,5—9 tum locus gemellus leg. 1,61 declarant. sideraque viderit innumerabilia caelo inhaerentia cum eius ipsius motu congruere certis infixa sedibus, septem alia suos quaeque tenere cursus multum inter se aut altitudine aut humilitate distantia, quorum vagi motus rata tamen et certa sui cursus spatia definiant—horum nimirum aspectus impulit illos veteres et admonuit, ut plura quaererent; inde est est enim G 1 indagatio nata initiorum et tamquam seminum, unde essent omnia orta generata concreta, quaeque cuiusque generis vel iimi iimi animi H vel animantis animantis iimantis K vel muti vel loquentis loquentes GR 1 V 1 origo, quae vita, qui interitus quae int. GR 1 V 1 quaeque ex alio in aliud vicissitudo atque mutatio, unde terra et quibus librata ponderibus, quibus cavernis maria sustineantur, qua sustineantur, qua Dav sustineant. In qua X (sustineantur vel sustineat s ) omnia delata gravitate medium mundi locum semper expetant, expectant qui est idem infimus in rutundo. rotundo KV c? H 5.71. Haec ille intuens atque suspiciens suspiciens V sed pic in r. 1 suscipiens K 1 vel potius omnis partis orasque circumspiciens quanta rursus animi tranquillitate tranquillitati K humana et citeriora considerat! hinc illa cognitio virtutis existit, efflorescunt genera partesque virtutum, invenitur, quid sit quod natura spectet expectet G 1 expectetur Gr extremum in bonis, quid in malis ultumum, sumatur...436, 20 ultimum H ( extrema bis ) quo referenda sint officia, quae degendae degente G 1 aetatis ratio deligenda. diligenda X corr. s quibus et et add. K c talibus rebus exquisitis hoc vel maxime efficitur, quod hac hac ac G 1 hic V 1 disputatione agimus, ut virtus ad beate vivendum sit se ipsa contenta. | |
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13. Cicero, On The Ends of Good And Evil, 1.18.60, 5.49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, pierre •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 87; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238| 5.49. ut add. Se. mihi quidem Homerus huius modi quiddam vidisse videatur videatur BER videtur N om. V in iis, quae de Sirenum cantibus finxerit. finxerit RN 1 V finxerint BE finxerat N 2 neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae, qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent. ita enim invitant Ulixem—nam verti, ut quaedam Homeri, sic istum ipsum locum—: O decus Argolicum, quin quin N 2 qui puppim flectis, Ulixes, Auribus ut nostros possis agnoscere cantus! Nam nemo haec umquam est transvectus caerula cursu, Quin prius adstiterit vocum dulcedine captus, Post variis avido satiatus pectore musis Doctior ad patrias lapsus pervenerit oras. Nos grave certamen belli clademque tenemus, Graecia quam Troiae divino numine vexit, Omniaque e latis rerum rerum Marsus regum vestigia terris. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse patria esse (pat a ee, 1 et in ras. a ee ab alt. m. ) N patrie V patria BER cariorem. Atque omnia quidem scire, cuiuscumque modi sint, cupere curiosorum, duci vero maiorum rerum contemplatione ad cupiditatem scientiae summorum virorum est putandum. | 5.49. For my part I believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. |
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| 14. Cicero, Republic, 3.2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 77 |
| 15. Varro, On Agriculture, 1.1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, pierre Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 32 |
| 16. Vitruvius Pollio, On Architecture, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84, 99 |
17. Ovid, Metamorphoses, 2.264 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hadot, pierre Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 32| 2.264. exsistunt montes et sparsas Cycladas augent. | |
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18. Lucretius Carus, On The Nature of Things, 1.657 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84| 1.657. sed quia multa sibi cernunt contraria quae sint | |
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| 19. Seneca The Younger, De Consolatione Ad Marciam, 9, 10, 11, 24.5-25.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 20. Seneca The Younger, On Anger, 2.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 212 |
| 21. Seneca The Younger, On Leisure, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 22. Seneca The Younger, Letters, 25.1-25.3, 52.2-52.6, 95.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271 |
| 23. Seneca The Younger, Natural Questions, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 32, 33 |
24. New Testament, 1 Corinthians, 14.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88| 14.14. ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν. | 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. |
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25. New Testament, Galatians, 6.2, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115| 6.2. Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ χριστοῦ. 6.14. ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. | 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. |
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26. New Testament, Romans, 8.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88| 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, | 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. |
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27. New Testament, Matthew, 5.25-5.26, 11.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115| 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· | 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. |
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| 28. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 29. Pliny The Elder, Natural History, 29.4.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85 |
| 30. Suetonius, De Grammaticis, 6.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85 |
31. New Testament, Luke, 6.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115| 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· | 6.36. Therefore be merciful, Even as your Father is also merciful. |
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| 32. Seneca The Younger, De Beneficiis, 5.25.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hadot, pierre Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271 |
| 33. Galen, On The Doctrines of Hippocrates And Plato, 4.7.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 212 |
| 34. Clement of Alexandria, Exhortation To The Greeks, 4.46 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 86 |
| 35. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85 |
| 36. Tertullian, To Scapula, 2.1-2.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271 |
| 37. Origen, On Prayer, 2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
38. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •hadot, pierre Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 186 | 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. |
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| 39. Origen, Philocalia, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
| 40. Origen, Philocalia, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88 |
| 41. Plotinus, Enneads, 1.2.1, 1.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre •hadot, i. Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 78 |
42. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
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| 43. Iamblichus, Life of Pythagoras, 106.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •hadot, i. Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 410 |
44. Diogenes Laertius, Lives of The Philosophers, 7.4, 7.86, 9.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hadot, pierre •hadot, i. Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 186, 198; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84 | 7.4. For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. 9.12. However, Seleucus the grammarian says that a certain Croton relates in his book called The Diver that the said work of Heraclitus was first brought into Greece by one Crates, who further said it required a Delian diver not to be drowned in it. The title given to it by some is The Muses, by others Concerning Nature; but Diodotus calls itA helm unerring for the rule of life;others a guide of conduct, the keel of the whole world, for one and all alike. We are told that, when asked why he kept silence, he replied, Why, to let you chatter. Darius, too, was eager to make his acquaintance, and wrote to him as follows: |
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45. Porphyry, Life of Pythagoras, 47, 46 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 77, 78 | 46. He cultivated philosophy, the scope of which is to free the mind implanted within us from the impediments and fetters within which it is confined; without whose freedom none can learn anything sound or true, or perceive the unsoundedness in the operation of sense. Pythagoras thought that mind alone sees and hears, while all the rest are blind and deaf. The purified mind should be applied to the discovery of beneficial things, which can be effected by, certain artificial ways, which by degrees induce it to the contemplation of eternal and incorporeal things, which never vary. This orderliness of perception should begin from consideration of the most minute things, lest by any change the mind should be jarred and withdraw itself, through the failure of continuousness in its subject-matter. SPAN |
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| 46. Porphyry, Introduction, Or The Predictables, 1.5-1.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 77 |
| 47. Arnobius, Against The Gentiles, 2.71, 3.10, 5.18, 6.1, 6.11, 6.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 86, 87 |
| 48. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 3.16.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i., Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 354 |
| 49. Augustine, On The Morals of The Manichaeans, 27.52 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i., Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 354 |
| 50. Augustine, De Ordine Libri Duo, 1.8.23, 2.7.45, 2.11.30-2.11.31, 2.12.35-2.12.37, 2.13.38, 2.14.39, 2.14.41, 2.20.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 76, 78, 79 |
| 51. Augustine, De Quantitate Animae, 13.22, 33.75 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i., Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 354 |
| 52. Nonius Marcellus, De Conpendiosa Doctrina, 135.10, 551.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 99 |
| 53. Nonius Marcellus, De Conpendiosa Doctrina, 135.10, 551.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 99 |
| 54. Augustine, On Christian Doctrine, 2.17.27, 2.20.30, 2.25.38-2.25.40, 2.26.40, 2.29.45-2.29.46, 2.31.48-2.31.49, 3.29.40, 4.3.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 79 |
55. Augustine, The City of God, 10.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 76 | 10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall. |
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| 56. Augustine, Retractiones, 1.1.3, 1.5.6, 1.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i., •hadot, i. Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 354; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 81, 83 |
| 57. Augustine, Confessions, 10.33.49 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 109 |
| 58. Augustine, De Libero Arbitrio, 2.17.45, 2.18.47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i., Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 354 |
| 59. Proclus, In Platonis Timaeum Commentarii, 1.212.22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 60. Stobaeus, Anthology, 2.60.7-2.60.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 186 |
| 61. Sidonius Apollinaris, Letters, 2.9.5, 5.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84, 88, 99 |
| 62. Elias, In Porphyrii Isagogen Commentaria, 22.20-22.21 (5th cent. CE - 6th cent. CE) Tagged with subjects: •hadot, i. Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 410 |
| 63. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •hadot, i. Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 64. Cassiodorus, Institutio Divinarum Litterarum, 2.3.2, 2.3.22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 7, 99 |
| 65. Claudianus Mamertus, De Statu Animae, 2.8-2.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 82, 83 |
| 66. Damaskios, Vita Isidori, 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •hadot, i. Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 67. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 5.8-5.12, 186.20-186.23 (6th cent. CE - 6th cent. CE) Tagged with subjects: •hadot, i. Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 68. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 410; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 69. Isidore of Seville, Origines (Etymologiarum), 2.23 (6th cent. CE - 7th cent. CE) Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 99 |
| 70. Augustine, Letters, 101.3 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 81, 109 |
| 71. Anon., V. Pach. Sahidic3B, 6 Tagged with subjects: •hadot, pierre Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 107 |
| 72. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •hadot, pierre Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238 |
| 73. Simplicius of Cilicia, In Epictetum Commentaria, 2.30-2.44 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 74. Stesichorus, Fragments, 134 Tagged with subjects: •hadot, pierre Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 107 |
| 75. Philostratus The Athenian, Commentary On Aristotle'S De Anima, 116.30-117.24 Tagged with subjects: •hadot, i. Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 410 |
| 76. Stoic School, Stoicor. Veter. Fragm., 3.245-3.252 Tagged with subjects: •hadot, pierre Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 186 |
| 77. Barsanuphius, Letters, 49, 53 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115 |
| 78. Dorotheus of Gaza, Instructions, 2.38.7-2.38.21, 3.43.7-3.43.9, 10.105, 15.162, 17.174.1-17.174.4 Tagged with subjects: •hadot, pierre Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 209 |
| 79. Augustine, Sol., 2.25.1 Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 81 |
| 83. Proclus, In Prim. Euclid. Elem. Libr. Comm., 24.21-24.27 Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 78 |
| 84. Dorotheus of Gaza, Ep., 191, 6-7, 192 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 209 |
| 85. Martianus Capella, De Nuptiis Philologiae Et Mercurii (Ed. Kopp), 3.229 Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 79 |
| 86. Ammonius, Anonymus De Constitutione Mundi, None Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 88 |
| 88. Lucian, Histories, 1 Tagged with subjects: •hadot, i. Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85 |
