| 1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 277 |
| 2. Xenophon, Symposium, 8.9-8.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 278 |
| 3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 278 |
| 4. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 278 |
| 5. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 6. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 277 |
| 7. Democritus Ephesius, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 278 |
8. Lucretius Carus, On The Nature of Things, 4.1058-4.1072, 4.1084-4.1120, 4.1190-4.1191, 4.1209-4.1287 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •musonius some level of equality required, marriage only for procreation, antisthenes, lucretius •musonius some level of equality required, epicureans, wise man will marry only in special circumstances Found in books: Sorabji (2000) 275, 283| 4.1058. Haec Venus est nobis; hinc autemst nomen Amoris, 4.1059. hinc illaec primum Veneris dulcedinis in cor 4.1060. stillavit gutta et successit frigida cura; 4.1061. nam si abest quod ames, praesto simulacra tamen sunt 4.1062. illius et nomen dulce obversatur ad auris. 4.1063. sed fugitare decet simulacra et pabula amoris 4.1064. absterrere sibi atque alio convertere mentem 4.1065. et iacere umorem coniectum in corpora quaeque 4.1066. nec retinere semel conversum unius amore 4.1067. et servare sibi curam certumque dolorem; 4.1068. ulcus enim vivescit et inveterascit alendo 4.1069. inque dies gliscit furor atque aerumna gravescit, 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 4.1190. et, si bello animost et non odiosa, vicissim 4.1191. praetermittere et humanis concedere rebus. 4.1209. Et commiscendo quom semine forte virilem 4.1210. femina vim vicit subita vi corripuitque, 4.1211. tum similes matrum materno semine fiunt, 4.1212. ut patribus patrio. sed quos utriusque figurae 4.1213. esse vides, iuxtim miscentes vulta parentum, 4.1214. corpore de patrio et materno sanguine crescunt, 4.1215. semina cum Veneris stimulis excita per artus 4.1216. obvia conflixit conspirans mutuus ardor, 4.1217. et neque utrum superavit eorum nec superatumst. 4.1218. fit quoque ut inter dum similes existere avorum 4.1219. possint et referant proavorum saepe figuras, 4.1220. propterea quia multa modis primordia multis 4.1221. mixta suo celant in corpore saepe parentis, 4.1222. quae patribus patres tradunt a stirpe profecta. 4.1223. inde Venus varia producit sorte figuras, 4.1224. maiorumque refert voltus vocesque comasque; 4.1225. quandoquidem nihilo magis haec de semine certo 4.1226. fiunt quam facies et corpora membraque nobis. 4.1227. et muliebre oritur patrio de semine saeclum 4.1228. maternoque mares existunt corpore creti; 4.1229. semper enim partus duplici de semine constat, 4.1230. atque utri similest magis id quod cumque creatur, 4.1231. eius habet plus parte aequa; quod cernere possis, 4.1232. sive virum suboles sivest muliebris origo. 4.1233. Nec divina satum genitalem numina cuiquam 4.1234. absterrent, pater a gnatis ne dulcibus umquam 4.1235. appelletur et ut sterili Venere exigat aevom; 4.1236. quod plerumque putant et multo sanguine maesti 4.1237. conspergunt aras adolentque altaria donis, 4.1238. ut gravidas reddant uxores semine largo; 4.1239. ne quiquam divom numen sortisque fatigant; 4.1240. nam steriles nimium crasso sunt semine partim, 4.1241. et liquido praeter iustum tenuique vicissim. 4.1242. tenve locis quia non potis est adfigere adhaesum, 4.1243. liquitur extemplo et revocatum cedit abortu. 4.1244. crassius hinc porro quoniam concretius aequo 4.1245. mittitur, aut non tam prolixo provolat ictu 4.1246. aut penetrare locos aeque nequit aut penetratum 4.1247. aegre admiscetur muliebri semine semen. 4.1248. nam multum harmoniae Veneris differre videntur. 4.1249. atque alias alii complent magis ex aliisque 4.1250. succipiunt aliae pondus magis inque gravescunt. 4.1251. et multae steriles Hymenaeis ante fuerunt 4.1252. pluribus et nactae post sunt tamen unde puellos 4.1253. suscipere et partu possent ditescere dulci. 4.1254. et quibus ante domi fecundae saepe nequissent 4.1255. uxoris parere, inventast illis quoque compar 4.1256. natura, ut possent gnatis munire senectam. 4.1257. usque adeo magni refert, ut semina possint 4.1258. seminibus commisceri genitaliter apta 4.1259. crassaque conveniant liquidis et liquida crassis. 4.1260. atque in eo refert quo victu vita colatur; 4.1261. namque aliis rebus concrescunt semina membris 4.1262. atque aliis extenvantur tabentque vicissim. 4.1263. et quibus ipsa modis tractetur blanda voluptas. 4.1264. id quoque permagni refert; nam more ferarum 4.1265. quadrupedumque magis ritu plerumque putantur 4.1266. concipere uxores, quia sic loca sumere possunt 4.1267. pectoribus positis sublatis semina lumbis. 4.1268. nec molles opus sunt motus uxoribus hilum. 4.1269. nam mulier prohibet se concipere atque repugnat, 4.1270. clunibus ipsa viri Venerem si laeta retractat 4.1271. atque exossato ciet omni pectore fluctus; 4.1272. eicit enim sulcum recta regione viaque 4.1273. vomeris atque locis avertit seminis ictum. 4.1274. idque sua causa consuerunt scorta moveri, 4.1275. ne complerentur crebro gravidaeque iacerent, 4.1276. et simul ipsa viris Venus ut concinnior esset; 4.1277. coniugibus quod nil nostris opus esse videtur. 4.1278. Nec divinitus inter dum Venerisque sagittis 4.1279. deteriore fit ut forma muliercula ametur; 4.1280. nam facit ipsa suis inter dum femina factis 4.1281. morigerisque modis et munde corpore culto, 4.1282. ut facile insuescat secum te degere vitam. 4.1283. quod super est, consuetudo concinnat amorem; 4.1284. nam leviter quamvis quod crebro tunditur ictu, 4.1285. vincitur in longo spatio tamen atque labascit. 4.1286. nonne vides etiam guttas in saxa cadentis 4.1287. umoris longo in spatio pertundere saxa? | |
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| 9. Seneca The Younger, Letters, 68.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 401 |
| 10. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •musonius some level of equality required, marriage only for procreation, antisthenes, lucretius Found in books: Sorabji (2000) 275 |
| 11. Hippolytus, Apostolic Tradition, 15-16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 401 |
| 12. Galen, On Affected Parts, 6.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji (2000) 274 |
13. Diogenes Laertius, Lives of The Philosophers, 5.31, 6.3, 6.11, 6.46, 6.69, 6.72, 6.88, 6.96-6.97, 7.33, 7.131, 10.7, 10.119 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •musonius some level of equality required •musonius some level of equality required, marriage only for procreation, antisthenes, lucretius •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him •musonius some level of equality required, epicureans, wise man will marry only in special circumstances Found in books: Sorabji (2000) 274, 275, 278, 283 | 5.31. He held that the virtues are not mutually interdependent. For a man might be prudent, or again just, and at the same time profligate and unable to control his passions. He said too that the wise man was not exempt from all passions, but indulged them in moderation.He defined friendship as an equality of reciprocal good-will, including under the term as one species the friendship of kinsmen, as another that of lovers, and as a third that of host and guest. The end of love was not merely intercourse but also philosophy. According to him the wise man would fall in love and take part in politics; furthermore he would marry and reside at a king's court. of three kinds of life, the contemplative, the practical, and the pleasure-loving life, he gave the preference to the contemplative. He held that the studies which make up the ordinary education are of service for the attainment of virtue. 6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.46. Being short of money, he told his friends that he applied to them not for alms, but for repayment of his due. When behaving indecently in the marketplace, he wished it were as easy to relieve hunger by rubbing an empty stomach. Seeing a youth starting off to dine with satraps, he dragged him off, took him to his friends and bade them keep strict watch over him. When a youth effeminately attired put a question to him, he declined to answer unless he pulled up his robe and showed whether he was man or woman. A youth was playing cottabos in the baths. Diogenes said to him, The better you play, the worse it is for you. At a feast certain people kept throwing all the bones to him as they would have done to a dog. Thereupon he played a dog's trick and drenched them. 6.69. Being asked what was the most beautiful thing in the world, he replied, Freedom of speech. On entering a boys' school, he found there many statues of the Muses, but few pupils. By the help of the gods, said he, schoolmaster, you have plenty of pupils. It was his habit to do everything in public, the works of Demeter and of Aphrodite alike. He used to draw out the following arguments. If to breakfast be not absurd, neither is it absurd in the market-place; but to breakfast is not absurd, therefore it is not absurd to breakfast in the marketplace. Behaving indecently in public, he wished it were as easy to banish hunger by rubbing the belly. Many other sayings are attributed to him, which it would take long to enumerate. 6.72. He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common. 6.88. In the home of Crates Alexander is said to have lodged, as Philip once lived in Hipparchia's. often, too, certain of his kinsmen would come to visit him and try to divert him from his purpose. These he would drive from him with his stick, and his resolution was unshaken. Demetrius of Magnesia tells a story that he entrusted a banker with a sum of money on condition that, if his sons proved ordinary men he was to pay it to them, but, if they became philosophers, then to distribute it among the people: for his sons would need nothing, if they took to philosophy. Eratosthenes tells us that by Hipparchia, of whom we shall presently speak, he had a son born to him named Pasicles, and after he had ceased to be a cadet on service, Crates took him to a brothel and told him that was how his father had married. 6.96. 7. HIPPARCHIAHipparchia too, sister of Metrocles, was captured by their doctrines. Both of them were born at Maroneia.She fell in love with the discourses and the life of Crates, and would not pay attention to any of her suitors, their wealth, their high birth or their beauty. But to her Crates was everything. She used even to threaten her parents she would make away with herself, unless she were given in marriage to him. Crates therefore was implored by her parents to dissuade the girl, and did all he could, and at last, failing to persuade her, got up, took off his clothes before her face and said, This is the bridegroom, here are his possessions; make your choice accordingly; for you will be no helpmeet of mine, unless you share my pursuits. 6.97. The girl chose and, adopting the same dress, went about with her husband and lived with him in public and went out to dinners with him. Accordingly she appeared at the banquet given by Lysimachus, and there put down Theodorus, known as the atheist, by means of the following sophism. Any action which would not be called wrong if done by Theodorus, would not be called wrong if done by Hipparchia. Now Theodorus does no wrong when he strikes himself: therefore neither does Hipparchia do wrong when she strikes Theodorus. He had no reply wherewith to meet the argument, but tried to strip her of her cloak. But Hipparchia showed no sign of alarm or of the perturbation natural in a woman. 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. 7.131. It is also their doctrine that amongst the wise there should be a community of wives with free choice of partners, as Zeno says in his Republic and Chrysippus in his treatise On Government [and not only they, but also Diogenes the Cynic and Plato]. Under such circumstances we shall feel paternal affection for all the children alike, and there will be an end of the jealousies arising from adultery. The best form of government they hold to be a mixture of democracy, kingship, and aristocracy (or the rule of the best).Such, then, are the statements they make in their ethical doctrines, with much more besides, together with their proper proofs: let this, however, suffice for a statement of them in a summary and elementary form. 10.7. further, that Epicurus's acquaintance with philosophy was small and his acquaintance with life even smaller; that his bodily health was pitiful, so much so that for many years he was unable to rise from his chair; and that he spent a whole mina daily on his table, as he himself says in his letter to Leontion and in that to the philosophers at Mitylene. Also that among other courtesans who consorted with him and Metrodorus were Mammarion and Hedia and Erotion and Nikidion. He alleges too that in his thirty-seven books On Nature Epicurus uses much repetition and writes largely in sheer opposition to others, especially to Nausiphanes, and here are his own words: Nay, let them go hang: for, when labouring with an idea, he too had the sophist's off-hand boastfulness like many another servile soul; 10.119. Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta. |
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| 14. Iamblichus, Life of Pythagoras, 31.217 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 277 |
| 15. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 34.4-34.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required, epicureans, wise man will marry only in special circumstances •musonius some level of equality required, marriage only for procreation, antisthenes, lucretius •musonius some level of equality required Found in books: Sorabji (2000) 278, 283 |
| 16. Augustine, Against Julian, 4.14.69, 4.43.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji (2000) 274, 277 |
| 17. Augustine, On The Good of Marriage, 5.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required, concubinage vs. marriage Found in books: Sorabji (2000) 402 |
18. Augustine, Confessions, 3.1, 4.2.2, 6.11.20, 6.13.23, 6.14.24, 6.15.25, 8.11.26-8.11.27, 8.12, 9.2-9.3, 9.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required, concubinage vs. marriage Found in books: Sorabji (2000) 401, 402 | 3.1. 1. To Carthage I came, where a cauldron of unholy loves bubbled up all around me. I loved not as yet, yet I loved to love; and with a hidden want, I abhorred myself that I wanted not. I searched about for something to love, in love with loving, and hating security, and a way not beset with snares. For within me I had a dearth of that inward food, Yourself, my God, though that dearth caused me no hunger; but I remained without all desire for incorruptible food, not because I was already filled thereby, but the more empty I was the more I loathed it. For this reason my soul was far from well, and, full of ulcers, it miserably cast itself forth, craving to be excited by contact with objects of sense. Yet, had these no soul, they would not surely inspire love. To love and to be loved was sweet to me, and all the more when I succeeded in enjoying the person I loved. I befouled, therefore, the spring of friendship with the filth of concupiscence, and I dimmed its lustre with the hell of lustfulness; and yet, foul and dishonourable as I was, I craved, through an excess of vanity, to be thought elegant and urbane. I fell precipitately, then, into the love in which I longed to be ensnared. My God, my mercy, with how much bitterness did You, out of Your infinite goodness, besprinkle for me that sweetness! For I was both beloved, and secretly arrived at the bond of enjoying; and was joyfully bound with troublesome ties, that I might be scourged with the burning iron rods of jealousy, suspicion, fear, anger, and strife. 8.12. 28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of my eyes gushed out, an acceptable sacrifice unto You. 1 Peter 2:5 And, not indeed in these words, yet to this effect, spoke I much unto You -But You, O Lord, how long? How long, Lord? Will You be angry for ever? Oh, remember not against us former iniquities; for I felt that I was enthralled by them. I sent up these sorrowful cries -How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness? 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, Take up and read; take up and read. Immediately my countece was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in while the gospel was being read, he received the admonition as if what was read were addressed to him, Go and sell that you have, and give to the poor, and you shall have treasure in heaven; and come and follow me. Matthew 19:2l And by such oracle was he immediately converted unto You. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell -Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. Romans 13:13-14 No further would I read, nor did I need; for instantly, as the sentence ended - by a light, as it were, of security infused into my heart - all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countece made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, Him that is weak in the faith, receive; Romans 14:1 which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her - she rejoices. We relate how it came to pass - she leaps for joy, and triumphs, and blesses You, who art able to do exceeding abundantly above all that we ask or think; Ephesians 3:20 for she perceived You to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou so converted me unto Yourself, that I sought neither a wife, nor any other of this world's hopes, - standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And you turned her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body. 9.2. 2. And it seemed good to me, as before You, not tumultuously to snatch away, but gently to withdraw the service of my tongue from the talker's trade; that the young, who thought not on Your law, nor on Your peace, but on mendacious follies and forensic strifes, might no longer purchase at my mouth equipments for their vehemence. And opportunely there wanted but a few days unto the Vacation of the Vintage; and I determined to endure them, in order to leave in the usual way, and, being redeemed by You, no more to return for sale. Our intention then was known to You; but to men - excepting our own friends - was it not known. For we had determined among ourselves not to let it get abroad to any; although You had given to us, ascending from the valley of tears, and singing the song of degrees, sharp arrows, and destroying coals, against the deceitful tongue, which in giving counsel opposes, and in showing love consumes, as it is wont to do with its food. 3. You had penetrated our hearts with Your charity, and we carried Your words fixed, as it were, in our bowels; and the examples of Your servant, whom of black You had made bright, and of dead, alive, crowded in the bosom of our thoughts, burned and consumed our heavy torpor, that we might not topple into the abyss; and they enkindled us exceedingly, that every breath of the deceitful tongue of the gainsayer might inflame us the more, not extinguish us. Nevertheless, because for Your name's sake which You have sanctified throughout the earth, this, our vow and purpose, might also find commenders, it looked like a vaunting of oneself not to wait for the vacation, now so near, but to leave beforehand a public profession, and one, too, under general observation; so that all who looked on this act of mine, and saw how near was the vintage-time I desired to anticipate, would talk of me a great deal as if I were trying to appear to be a great person. And what purpose would it serve that people should consider and dispute about my intention, and that our good should be evil spoken of? Romans 14:16 4. Furthermore, this very summer, from too great literary labour, my lungs began to be weak, and with difficulty to draw deep breaths; showing by the pains in my chest that they were affected, and refusing too loud or prolonged speaking. This had at first been a trial to me, for it compelled me almost of necessity to lay down that burden of teaching; or, if I could be cured and become strong again, at least to leave it off for a while. But when the full desire for leisure, that I might see that You are the Lord, arose, and was confirmed in me, my God, You know I even began to rejoice that I had this excuse ready - and that not a feigned one - which might somewhat temper the offense taken by those who for their sons' good wished me never to have the freedom of sons. Full, therefore, with such joy, I bore it till that period of time had passed - perhaps it was some twenty days - yet they were bravely borne; for the cupidity which was wont to sustain part of this weighty business had departed, and I had remained overwhelmed had not its place been supplied by patience. Some of Your servants, my brethren, may perchance say that I sinned in this, in that having once fully, and from my heart, entered on Your warfare, I permitted myself to sit a single hour in the seat of falsehood. I will not contend. But hast not Thou, O most merciful Lord, pardoned and remitted this sin also, with my others, so horrible and deadly, in the holy water? 9.3. 5. Verecundus was wasted with anxiety at that our happiness, since he, being most firmly held by his bonds, saw that he would lose our fellowship. For he was not yet a Christian, though his wife was one of the faithful; and yet hereby, being more firmly enchained than by anything else, was he held back from that journey which we had commenced. Nor, he declared, did he wish to be a Christian on any other terms than those that were impossible. However, he invited us most courteously to make use of his country house so long as we should stay there. You, O Lord, will recompense him for this at the resurrection of the just, Luke 14:14 seeing that You have already given him the lot of the righteous. For although, when we were absent at Rome, he, being overtaken with bodily sickness, and therein being made a Christian, and one of the faithful, departed this life, yet had Thou mercy on him, and not on him only, but on us also; Philippians 2:27 lest, thinking on the exceeding kindness of our friend to us, and unable to count him in Your flock, we should be tortured with intolerable grief. Thanks be unto You, our God, we are Yours. Your exhortations, consolations, and faithful promises assure us that Thou now repayest Verecundus for that country house at Cassiacum, where from the fever of the world we found rest in You, with the perpetual freshness of Your Paradise, in that You have forgiven him his earthly sins, in that mountain flowing with milk, that fruitful mountain - Your own. 6. He then was at that time full of grief; but Nebridius was joyous. Although he also, not being yet a Christian, had fallen into the pit of that most pernicious error of believing Your Son to be a phantasm, yet, coming out thence, he held the same belief that we did; not as yet initiated in any of the sacraments of Your Church, but a most earnest inquirer after truth. Whom, not long after our conversion and regeneration by Your baptism, he being also a faithful member of the Catholic Church, and serving You in perfect chastity and continency among his own people in Africa, when his whole household had been brought to Christianity through him, You released from the flesh; and now he lives in Abraham's bosom. Whatever that may be which is signified by that bosom, there lives my Nebridius, my sweet friend, Your son, O Lord, adopted of a freedman; there he lives. For what other place could there be for such a soul? There lives he, concerning which he used to ask me much - me, an inexperienced, feeble one. Now he puts not his ear unto my mouth, but his spiritual mouth unto Your fountain, and drinks as much as he is able, wisdom according to his desire -happy without end. Nor do I believe that he is so inebriated with it as to forget me, seeing Thou, O Lord, whom he drinks, art mindful of us. Thus, then, were we comforting the sorrowing Verecundus (our friendship being untouched) concerning our conversion, and exhorting him to a faith according to his condition, I mean, his married state. And tarrying for Nebridius to follow us, which being so near, he was just about to do, when, behold, those days passed over at last; for long and many they seemed, on account of my love of easeful liberty, that I might sing unto You from my very marrow. My heart said to You - I have sought Your face; Your face, Lord, will I seek. 9.6. 14. Thence, when the time had arrived at which I was to give in my name, having left the country, we returned to Milan. Alypius also was pleased to be born again with me in You, being now clothed with the humility appropriate to Your sacraments, and being so brave a tamer of the body, as with unusual fortitude to tread the frozen soil of Italy with his naked feet. We took into our company the boy Adeodatus, born of me carnally, of my sin. Well had Thou made him. He was barely fifteen years, yet in wit excelled many grave and learned men. I confess unto You Your gifts, O Lord my God, Creator of all, and of exceeding power to reform our deformities; for of me was there naught in that boy but the sin. For that we fostered him in Your discipline, You inspired us, none other - Your gifts I confess unto You. There is a book of ours, which is entitled The Master. It is a dialogue between him and me. You know that all things there put into the mouth of the person in argument with me were his thoughts in his sixteenth year. Many others more wonderful did I find in him. That talent was a source of awe to me. And who but Thou could be the worker of such marvels? Quickly did You remove his life from the earth; and now I recall him to mind with a sense of security, in that I fear nothing for his childhood or youth, or for his whole self. We took him coeval with us in Your grace, to be educated in Your discipline; and we were baptized, and solicitude about our past life left us. Nor was I satiated in those days with the wondrous sweetness of considering the depth of Your counsels concerning the salvation of the human race. How greatly did I weep in Your hymns and canticles, deeply moved by the voices of Your sweet-speaking Church! The voices flowed into mine ears, and the truth was poured forth into my heart, whence the agitation of my piety overflowed, and my tears ran over, and blessed was I therein. |
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| 19. Augustine, Reply To Faustus, 22.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 277 |
20. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji (2000) 274 | 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. |
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| 21. Stobaeus, Anthology, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 277 |
| 23. Augustine, On The Catholic And Manichaean Ways of Life, 2.17, 18.15 Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 277 |
| 24. Stobaeus, Eclogues, 2.144.10 Tagged with subjects: •musonius some level of equality required Found in books: Sorabji (2000) 278 |
| 25. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 26. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 27. Pseudo‐Crates (The Cynic), Letters, Ed.Malherbe, 28 Tagged with subjects: •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji (2000) 274 |
| 28. Pseudo‐Diogenes (The Cynic), Letters, Ed.Malherbe, 44 Tagged with subjects: •musonius some level of equality required, communal partners in plato, zeno, chrysippus •musonius some level of equality required, crates exceptional among cynics in marrying someone who loved him Found in books: Sorabji (2000) 274 |
| 29. Musonius Rufus, Ed.Hense, Fragments, None Tagged with subjects: •nan Found in books: Sorabji (2000) 278 |
| 30. Plutarch, Erotikos, None Tagged with subjects: •nan Found in books: Sorabji (2000) 277 |
