1. Hebrew Bible, Deuteronomy, 20.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 81| 20.5. "וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃", | 20.5. "And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.", |
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| 2. Homer, Odyssey, 4.242-4.246, 9.29-9.33 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 111 |
3. Homer, Iliad, 8.299, 15.410-15.413 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •related fabulously about, of zeno •related fabulously about, of the cynics •related fabulously about, of the stoics •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 85, 123 | 8.299. / but from the time when we drave them toward Ilios, even from that moment I lie in wait with my bow and slay the men. Eight long-barbed arrows have I now let fly, and all are lodged in the flesh of youths swift in battle; only this mad dog can I not smite. 15.410. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.411. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.412. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, 15.413. / But as the carpenter's line maketh straight a ship's timber in the hands of a cunning workman, that is well skilled in all manner of craft by the promptings of Athene, so evenly was strained their war and battle. So fought they on, divers of them about divers ships, |
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| 4. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 123 |
| 5. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 123 |
6. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •related fabulously about, of cleanthes •related fabulously about, of the stoics Found in books: Brouwer (2013) 128| 174b. ὅσοι ἐν φιλοσοφίᾳ διάγουσι. τῷ γὰρ ὄντι τὸν τοιοῦτον ὁ μὲν πλησίον καὶ ὁ γείτων λέληθεν, οὐ μόνον ὅτι πράττει, ἀλλʼ ὀλίγου καὶ εἰ ἄνθρωπός ἐστιν ἤ τι ἄλλο θρέμμα· τί δέ ποτʼ ἐστὶν ἄνθρωπος καὶ τί τῇ τοιαύτῃ φύσει προσήκει διάφορον τῶν ἄλλων ποιεῖν ἢ πάσχειν, ζητεῖ τε καὶ πράγματʼ ἔχει διερευνώμενος. μανθάνεις γάρ που, ὦ Θεόδωρε· ἢ οὔ; ΘΕΟ. ἔγωγε· καὶ ἀληθῆ λέγεις. ΣΩ. τοιγάρτοι, ὦ φίλε, ἰδίᾳ τε συγγιγνόμενος ὁ τοιοῦτος | 174b. THEO. Yes, I do; you are right. SOC. Hence it is, my friend, such a man, both in private, when he meets with individuals, and in public, as I said in the beginning, |
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7. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •related fabulously about, of cleanthes •related fabulously about, of the stoics Found in books: Brouwer (2013) 128, 129| 230a. τοῦτο ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν. ὅθεν δὴ χαίρειν ἐάσας ταῦτα, πειθόμενος δὲ τῷ νομιζομένῳ περὶ αὐτῶν, ὃ νυνδὴ ἔλεγον, σκοπῶ οὐ ταῦτα ἀλλʼ ἐμαυτόν, εἴτε τι θηρίον ὂν τυγχάνω Τυφῶνος πολυπλοκώτερον καὶ μᾶλλον ἐπιτεθυμμένον, εἴτε ἡμερώτερόν τε καὶ ἁπλούστερον ζῷον, θείας τινὸς καὶ ἀτύφου μοίρας φύσει μετέχον. ἀτάρ, ὦ ἑταῖρε, μεταξὺ τῶν λόγων, ἆρʼ οὐ τόδε ἦν τὸ δένδρον ἐφʼ ὅπερ ἦγες ἡμᾶς; | 230a. when I do not yet know that, to investigate irrelevant things. And so I dismiss these matters and accepting the customary belief about them, as I was saying just now, I investigate not these things, but myself, to know whether I am a monster more complicated and more furious than Typhon or a gentler and simpler creature, to whom a divine and quiet lot is given by nature. But, my friend, while we were talking, is not this the tree to which you were leading us? |
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8. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •related fabulously about, of zeno •related fabulously about, of the stoics Found in books: Brouwer (2013) 125| 23b. τῷ ἐμῷ ὀνόματι, ἐμὲ παράδειγμα ποιούμενος, ὥσπερ ἂν εἰ εἴποι ὅτι οὗτος ὑμῶν, ὦ ἄνθρωποι, σοφώτατός ἐστιν, ὅστις ὥσπερ Σωκράτης ἔγνωκεν ὅτι οὐδενὸς ἄξιός ἐστι τῇ ἀληθείᾳ πρὸς σοφίαν. ταῦτʼ οὖν ἐγὼ μὲν ἔτι καὶ νῦν περιιὼν ζητῶ καὶ ἐρευνῶ κατὰ τὸν θεὸν καὶ τῶν ἀστῶν καὶ ξένων ἄν τινα οἴωμαι σοφὸν εἶναι· καὶ ἐπειδάν μοι μὴ δοκῇ, τῷ θεῷ βοηθῶν ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός. καὶ ὑπὸ ταύτης τῆς ἀσχολίας οὔτε τι τῶν τῆς πόλεως πρᾶξαί μοι σχολὴ γέγονεν ἄξιον λόγου οὔτε τῶν οἰκείων, ἀλλʼ ἐν | 23b. and makes me an example, as if he were to say: This one of you, O human beings, is wisest, who, like Socrates, recognizes that he is in truth of no account in respect to wisdom. Therefore I am still even now going about and searching and investigating at the god’s behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise. And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own, but am in vast poverty |
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| 9. Metrodorus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169 |
| 10. Metrodorus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169 |
| 11. Theophrastus, De Pietate, 6.14-6.16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 88 |
| 12. Hermippus of Smyrna, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •related fabulously about, of persaeus •related fabulously about, of the stoics Found in books: Brouwer (2013) 120 |
| 13. Antisthenes of Rhodes, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 123 |
| 14. Metrodorus of Scepsis, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169 |
| 15. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 108 |
| 16. Cicero, On Friendship, 21, 18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 103, 111 |
17. Cicero, On Divination, 2.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 102| 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; | 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent. |
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18. Cicero, On The Ends of Good And Evil, 2.7, 3.68, 4.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of aristo •related fabulously about, of chrysippus •related fabulously about, of cleanthes •related fabulously about, of epicurus •related fabulously about, of metrodorus •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of zeno •related fabulously about, of the stoics Found in books: Brouwer (2013) 102, 116, 134, 169, 170| 2.7. istam voluptatem, inquit, Epicurus ignorat? Non semper, inquam; nam interdum nimis nimis minus R etiam novit, quippe qui testificetur ne intellegere quidem se posse ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delectatione et obscena voluptate capiatur. an haec ab eo non dicuntur? Quasi vero me pudeat, inquit, istorum, aut non possim quem ad modum ea dicantur ostendere! Ego vero non dubito, inquam, quin facile possis, nec est quod te pudeat sapienti adsentiri, qui se unus, quod sciam, sapientem profiteri sit ausus. nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; septem autem illi non suo, sed populorum suffragio omnium nominati sunt. 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. 4.65. ista similia non sunt, Cato, in quibus quamvis multum processeris tamen illud in eadem causa est, a quo abesse velis, donec evaseris; nec enim ille respirat, ante quam emersit, et catuli aeque caeci, prius quam dispexerunt, dispexerunt Lamb. despexerunt RNV depexerunt BE ac si ita futuri semper essent. illa sunt similia: hebes hebes NV habes BER acies est cuipiam oculorum, corpore alius senescit; senescit Mdv. nescit ERN 1 nestit B languescit N 2 V hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. his similes sunt omnes, qui virtuti student; levantur vitiis, levantur erroribus, nisi forte censes Ti. censes Ti. censesti N consesti R censes ca (= causa) V censes ( om. ti) BE Gracchum patrem non beatiorem fuisse 'Aldus primus addidisse videtur' Mdv. quam filium, cum alter stabilire rem publicam studuerit, alter evertere. nec tamen ille erat sapiens— quis enim hoc aut quando aut ubi aut unde?—; sed quia studebat laudi et dignitati, multum in virtute processerat. | 2.7. "What then?" he replied; "does not Epicurus recognize pleasure in your sense?" "Not always," said I; "now and then, I admit, he recognizes it only too fully; for he solemnly avows that he cannot even understand what Good there can be or where it can be found, apart from that which is derived from food and drink, the delight of the ears, and the grosser forms of gratification. Do I misrepresent his words?" "Just as if I were ashamed of all that," he cried, "or unable to explain the sense in which it is spoken!" "Oh," said I, "I haven't the least doubt you can explain it with ease. And you have no reason to be ashamed of sharing the opinions of a Wise Man â who stands alone, so far as I am aware, in venturing to arrogate to himself that title. For I do not suppose that Metrodorus himself claimed to be a Wise Man, though he did not care to refuse the compliment when the name was bestowed upon him by Epicurus; while the famous Seven of old received their appellation not by their own votes, but by the universal suffrage of mankind. 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. 4.65. "Really, Cato, there is no analogy between progress in virtue and cases such as you describe, in which however far one advances, the situation one wishes to escape from still remains the same until one has actually emerged from it. The man does not breathe until he has risen to the surface; the puppies are as blind before they have opened their eyes as if they were going to be blind always. Good analogies would be these: one man's eyesight is dim, another's general health is weak; apply remedies, and they get better day by day; every day the one is stronger and the other sees better; similarly with all who earnestly pursue virtue; they get better, their vices and errors are gradually reduced. Surely you would not maintain that the elder Tiberius Gracchus was not happier than his son, when the one devoted himself to the service of the state and the other to its destruction. But still the elder Gracchus was not a Wise Man; who ever was? or when, or where, or how? Still he aspired to fame and honour, and therefore had advanced to a high point in virtue. |
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19. Cicero, On The Nature of The Gods, 3.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 104 | 3.79. "But this topic we may now bring to an end. For if by the general consent of all philosophers folly is a greater evil than all the ills of fortune and of the body when placed in the scale against it, and if wisdom on the other hand is attained by nobody, we, for whose welfare you say that the gods have cared most fully, are really in the depth of misfortune. for just as it makes no difference whether no one is in good health or no one can be in good health, so I do not understand what difference it makes whether no one is wise or no one can be wise. "However, we are dwelling too long on a point that is perfectly clear. Telamo dispatches the whole topic of proving that the gods pay no heed to man in a single verse: For if they cared for men, good men would prosper And bad men come to grief; but this is not so. Indeed the gods ought to have made all men good, if they really cared for the human race; |
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| 20. Cicero, On Old Age, 43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of epicurus Found in books: Brouwer (2013) 170 |
| 21. Cicero, Lucullus, 144-145 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 105, 118, 126 |
| 22. Cicero, Pro Murena, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan |
23. Cicero, Tusculan Disputations, 2.51, 4.54 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 96, 102| 2.51. Huius animi pars illa mollior molior K 1 V 1 rationi sic paruit ut severo imperatori miles pudens. pudens prudens G 2 R c K 2 in quo vero vero Bentl. viro erit perfecta sapientia—quem adhuc nos quidem vidimus vidimus s videmus X cf. orat. 19. 100. Lael. 18 al. neminem; sed philosophorum sententiis, qualis hic futurus futuris G 1 K 1 ut v. sit, si modo aliquando fuerit, exponitur—, is igitur sive ea ratio, quae erit in eo perfecta atque absoluta, sic illi parti imperabit inferiori ut iustus parens probis filiis; nutu, quod volet, conficiet, nullo labore, nulla molestia; eriget ipse se, suscitabit, suscitabit s suscitabitur X instruet, armabit, ut tamquam ut aquam V 1 hosti sic obsistat dolori. quae sunt ista arma? contentio cotentio K 1 R confirmatio sermoque intumus, cum ipse secum: 4.54. Quid? Stoici, qui omnes insipientes insanos esse dicunt, nonne ista conligunt? colligunt G 1 ( corr. 1 ) KcV rec ( ex colig.) remove perturbationes maxumeque maxumequae G 1 RV 1 videbantur K iracundiam: iam videbuntur monstra mostra R 1 nostra G dicere. nunc autem ita ita add. K c disserunt, sic se dicere omnes stultos insanire, ut male olere omne caenum. St. fr. 3, 665 cf. Aug. soliloq. 1, 11, 19 at non semper. commove: senties. sic iracundus non semper iratus est; lacesse: iam videbis furentem. Quid? ista bellatrix iracundia, cum domum rediit, qualis est cum uxore, cum liberis, cum familia? an tum quoque est utilis? est igitur aliquid quod quod add. V 1 perturbata mens melius possit facere quam constans? an quisquam potest sine perturbatione mentis irasci? bene igitur nostri, cum omnia essent in moribus moribus V c s morbus GR 1 V 1 morbis KR e corr. vitia, quod nullum erat iracundia foedius, iracundos solos solus V 1 morosos nominaverunt. | |
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24. Philo of Alexandria, On Husbandry, 159-161 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 81, 82, 83, 85 | 161. And those who do not arrive at this point are by philosophers indeed called wise men, but it is without their own knowledge: for they say that it is impossible for them who have advanced as far as the perfection of wisdom, and who have now for the first time reached its summit to be aware of their own perfection; for they affirm that it is impossible for both these things to happen at the same time, namely the arrival at the desired goal, and the apprehension that one has arrived there; but they affirm that on the border between the two, there is ignorance, of such a sort, that it is not far removed from knowledge, but that it is very near to it, and close to its doors. |
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25. Philo of Alexandria, On Flight And Finding, 210, 209 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 82 | 209. But the angel describes the characteristics of the disposition which is born of Hagar, by saying that he will be a rude man; as if he had said that he would be a man wise about rude matters, and not as yet thought worthy of that which is the truly divine and political portion of life: and this is virtue, by means of which it is the nature of the moral character to be humanised. And by his saying, "His hand shall be against every man, and every man's hand against him," he means to describe the design and plan of life of a sophist, who professes an overcurious scepticism, and who rejoices in disputatious arguments. |
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| 26. Anon., Rhetorica Ad Herennium, 9.3.1, 12.1.18-12.1.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 106, 115 |
| 27. Philo of Alexandria, Plant., 177, 176 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 124 |
| 28. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 80 |
29. Plutarch, Aratus, 18.1, 23.5-23.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of the stoics Found in books: Brouwer (2013) 119| 18.1. ἀλλὰ γὰρ Ἀντίγονος μὲν, ὥσπερ εἴρηται, κτησάμενος τὸν Ἀκροκόρινθον ἐφύλαττε, μετὰ τῶν ἄλλων οἷς ἐπίστευε μάλιστα καὶ Περσαῖον ἐπιστήσας ἄρχοντα τὸν φιλόσοφον. ὁ δὲ Ἄρατος ἔτι μὲν καὶ Ἀλεξάνδρου ζῶντος ἐπεχείρησε τῇ πράξει, γενομένης δὲ συμμαχίας τοῖς Ἀχαιοῖς πρὸς τὸν Ἀλέξανδρον ἐπαύσατο. 23.5. Περσαῖος δὲ τῆς ἄκρας ἁλισκομένης εἰς Κεγχρεὰς διεξέπεσεν. ὕστερον δὲ λέγεται σχολάζων πρὸς τὸν εἰπόντα μόνον αὐτῷ δοκεῖν στρατηγὸν εἶναι τὸν σοφόν, ἀλλὰ νὴ θεούς, φάναι, τοῦτο μάλιστα κἀμοί ποτε τῶν Ζήνωνος ἤρεσκε δογμάτων νῦν δὲ μεταβάλλομαι νουθετηθεὶς ὑπὸ τοῦ Σικυωνίου νεανίου. ταῦτα μὲν περὶ Περσαίου πλείονες ἱστοροῦσιν. | 18.1. 23.5. |
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| 30. Plutarch, Cato The Younger, 66-68, 70-71, 69 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 105 |
31. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 112 | 367c. and advances the land, that the deep waters gradually recede and, as the bottom gains in height by reason of the alluvial deposits, the water of the sea runs off from these. We also note that Pharos, which Homer knew as distant aday's sail from Egypt, is now a part of it; not that the island has extended its area by rising, or has come nearer to the land, but the sea that separated them was obliged to retire before the river, as the river reshaped the land and made it to increase. The fact is that all this is somewhat like the doctrines promulgated by the Stoics about the gods; for they say that the creative and fostering spirit is Dionysus, the truculent and destructive is Heracles, the receptive is Ammon, that which pervades the Earth and its products is Demeter and the Daughter, and that which pervades the Sea is Poseidon. |
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| 32. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 130, 134 |
| 33. Seneca The Younger, Letters, 42.1, 82.9-82.10, 83.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics •related fabulously about, of zeno Found in books: Brouwer (2013) 110, 124, 164 |
| 34. Aspasius, Nicomachian Ethics, 45.20-45.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 81 |
| 35. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of epicurus •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169, 170 |
| 36. Seneca The Younger, On Leisure, 7.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of the stoics Found in books: Brouwer (2013) 105 |
| 37. Cornutus, De Natura Deorum, 31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 112 |
| 38. Seneca The Younger, De Constantia Sapientis, 2.1, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 105, 111 |
| 39. Epictetus, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 111 |
| 40. Epictetus, Discourses, 1.12.3, 3.22, 3.24.13, 3.24.18-3.24.20, 3.24.67, 3.26.33-3.26.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics •related fabulously about, of zeno •related fabulously about, of the cynics Found in books: Brouwer (2013) 111, 116, 123 |
| 41. Plutarch, Pyrrhus, 20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of epicurus Found in books: Brouwer (2013) 170 |
| 42. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169 |
| 43. Sextus, Outlines of Pyrrhonism, 1.91, 2.22, 2.83, 3.240 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of zeno •related fabulously about, of the stoics •related fabulously about, of cleanthes Found in books: Brouwer (2013) 96, 99, 113, 115, 124, 128, 164 |
| 44. Alexander of Aphrodisias, On Fate, 171.11-171.15, 199.14-199.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 106, 108, 164 |
| 45. Tatian, Oration To The Greeks, 3.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 109, 164 |
| 46. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 108 |
| 47. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 119 |
48. Pausanias, Description of Greece, 2.8.4, 7.8.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •related fabulously about, of persaeus •related fabulously about, of the stoics Found in books: Brouwer (2013) 120| 2.8.4. καὶ—ἦν γὰρ δέος τοῖς πᾶσιν Ἕλλησι Μακεδόνων καὶ Ἀντιγόνου Φίλιππον ἐπιτροπεύοντος τὸν Δημητρίου—, τοῦδε ἕνεκα τοὺς Σικυωνίους ἐς τὸ Ἀχαιῶν συνέδριον ἐσήγαγε Δωριεῖς ὄντας. αὐτίκα δὲ στρατηγὸς ὑπὸ τῶν Ἀχαιῶν ᾕρητο, καὶ σφᾶς ἐπὶ Λοκροὺς τοὺς Ἀμφισσέας ἀγαγὼν καὶ ἐς τὴν Αἰτωλῶν πολεμίων ὄντων τὴν γῆν ἐπόρθησε· Κόρινθον δὲ ἔχοντος Ἀντιγόνου καὶ φρουρᾶς Μακεδόνων ἐνούσης τοὺς Μακεδόνας τῷ αἰφνιδίῳ τῆς ἐπιθέσεως κατέπληξε καὶ ἄλλους τε κρατήσας μάχῃ διέφθειρε καὶ Περσαῖον ἐπὶ τῇ φρουρᾷ τεταγμένον, ὃς παρὰ Ζήνωνα τὸν Μνασέου κατὰ μάθησιν σοφίας ἐφοίτησεν. 7.8.3. Κορίνθιοι δὲ ἀπὸ Μακεδόνων ἐλευθερωθέντες μετέσχον αὐτίκα συνεδρίου τοῦ Ἀχαιῶν, μετασχόντες καὶ πρότερον, ὅτε Ἄρατος καὶ Σικυώνιοι φρουρὰν ἐκ τοῦ Ἀκροκορίνθου τὴν πᾶσαν ἐξήλασαν καὶ ἀπέκτειναν Περσαῖον ὑπὸ Ἀντιγόνου ταχθέντα ἐπὶ τῇ φρουρᾷ. Ἀχαιοὶ δὲ τὸ ἀπὸ τούτου σύμμαχοί τε ὠνομάζοντο Ῥωμαίων καὶ ἐς τὰ πάντα ἦσαν πρόθυμοι· καί σφισιν εἵποντο μὲν ἐς Μακεδονίαν καὶ ἐπὶ Φίλιππον, μετέσχον δὲ καὶ στρατείας ἐς Αἰτωλούς, τρίτα δὲ ὁμοῦ Ῥωμαίοις ἐμαχέσαντο ἐναντία Ἀντιόχου καὶ Σύρων. | 2.8.4. Moreover, as all the Greeks were afraid of the Macedonians and of Antigonus, the guardian of Philip, the son of Demetrius, he induced the Sicyonians, who were Dorians, to join the Achaean League. He was immediately elected general by the Achaeans, and leading them against the Locrians of Amphissa and into the land of the Aetolians, their enemies, he ravaged their territory. Corinth was held by Antigonus, and there was a Macedonian garrison in the city, but he threw them into a panic by the suddenness of his assault, winning a battle and killing among others Persaeus, the commander of the garrison, who had studied philosophy under Zeno, The Stoic philosopher (c. 360-270 B.C. ). the son of Mnaseas. 7.8.3. On being delivered from the Macedonians the Corinthians at once joined the Achaean League; they had joined it on a previous occasion, when the Sicyonians under Aratus drove all the garrison out of Acrocorinth, killing Persaeus, who had been placed in command of the garrison by Antigonus. Hereafter the Achaeans were called allies of the Romans, and in all respects right zealous allies they proved themselves to be. They followed the Romans to Macedonia against Philip; they took part in the campaign against the Aetolians; thirdly they fought side by side with the Romans against the Syrians under Antiochus. |
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| 49. Eusebius of Caesarea, Preparation For The Gospel, 6.8.8-6.8.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •related fabulously about, of aristo •related fabulously about, of chrysippus •related fabulously about, of cleanthes •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of zeno •related fabulously about, of the stoics •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus Found in books: Brouwer (2013) 130, 131, 132, 133, 134, 164 |
| 50. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 220 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •related fabulously about, of zeno •related fabulously about, of the stoics Found in books: Brouwer (2013) 124 |
51. Diogenes Laertius, Lives of The Philosophers, 1.12, 2.62, 2.77, 2.108-2.110, 6.10-6.13, 6.105, 7.4, 7.28, 7.32, 7.34, 7.36-7.37, 7.54, 7.82, 7.91, 7.116, 7.161-7.163, 7.177, 7.198, 10.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •related fabulously about, of the stoics •related fabulously about, unaware of his wisdom •related fabulously about, of zeno •related fabulously about, of the cynics •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of aristo •related fabulously about, of chrysippus •related fabulously about, of cleanthes •related fabulously about, of epicurus Found in books: Brouwer (2013) 81, 82, 89, 96, 97, 107, 108, 109, 116, 117, 118, 120, 121, 123, 124, 125, 134, 170 | 2.62. Afterwards on his return to Athens he did not venture to lecture owing to the popularity of Plato and Aristippus. But he took fees from pupils, and subsequently composed forensic speeches for aggrieved clients. This is the point of Timon's reference to him as the might of Aeschines, that not unconvincing writer. They say that Socrates, seeing how he was pinched by poverty, advised him to borrow from himself by reducing his rations. Aristippus among others had suspicions of the genuineness of his dialogues. At all events, as he was reading one at Megara, Aristippus rallied him by asking, Where did you get that, you thief? 2.77. On the other accepting the invitation, Aristippus inquired, Why, then, did you find fault? For you appear to blame the cost and not the entertainment. When his servant was carrying money and found the load too heavy – the story is told by Bion in his Lectures – Aristippus cried, Pour away the greater part, and carry no more than you can manage. Being once on a voyage, as soon as he discovered the vessel to be manned by pirates, he took out his money and began to count it, and then, as if by inadvertence, he let the money fall into the sea, and naturally broke out into lamentation. Another version of the story attributes to him the further remark that it was better for the money to perish on account of Aristippus than for Aristippus to perish on account of the money. Dionysius once asked him what he was come for, and he said it was to impart what he had and obtain what he had not. 2.108. He wrote six dialogues, entitled Lamprias, Aeschines, Phoenix, Crito, Alcibiades, and a Discourse on Love. To the school of Euclides belongs Eubulides of Miletus, the author of many dialectical arguments in an interrogatory form, namely, The Liar, The Disguised, Electra, The Veiled Figure, The Sorites, The Horned One, and The Bald Head. of him it is said by one of the Comic poets:Eubulides the Eristic, who propounded his quibbles about horns and confounded the orators with falsely pretentious arguments, is gone with all the braggadocio of a Demosthenes.Demosthenes was probably his pupil and thereby improved his faulty pronunciation of the letter R. 2.109. Eubulides kept up a controversy with Aristotle and said much to discredit him.Among other members the school of Eubulides included Alexinus of Elis, a man very fond of controversy, for which reason he was called Elenxinus. In particular he kept up a controversy with Zeno. Hermippus says of him that he left Elis and removed to Olympia, where he studied philosophy. His pupils inquired why he took up his abode here, and were told that it was his intention to found a school which should be called the Olympian school. But as their provisions ran short and they found the place unhealthy, they left it, and for the rest of his days Alexinus lived in solitude with a single servant. And some time afterwards, as he was swimming in the Alpheus, the point of a reed ran into him, and of this injury he died. 2.110. I have composed the following lines upon him:It was not then a vain tale that once an unfortunate man, while diving, pierced his foot somehow with a nail; since that great man Alexinus, before he could cross the Alpheus, was pricked by a reed and met his death.He has written not only a reply to Zeno but other works, including one against Ephorus the historian.To the school of Eubulides also belonged Euphantus of Olynthus, who wrote a history of his own times. He was besides a poet and wrote several tragedies, with which he made a great reputation at the festivals. He taught King Antigonus and dedicated to him a work On Kingship which was very popular. He died of old age. 6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 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. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 6.105. They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates. 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. 7.28. And in very truth in this species of virtue and in dignity he surpassed all mankind, ay, and in happiness; for he was ninety-eight when he died and had enjoyed good health without an ailment to the last. Persaeus, however, in his ethical lectures makes him die at the age of seventy-two, having come to Athens at the age of twenty-two. But Apollonius says that he presided over the school for fifty-eight years. The manner of his death was as follows. As he was leaving the school he tripped and fell, breaking a toe. Striking the ground with his fist, he quoted the line from the Niobe:I come, I come, why dost thou call for me?and died on the spot through holding his breath. 7.32. Hence he had been well trained even before he left his native place. And thus it came about that on his arrival at Athens he attached himself to Crates. And it seems, he adds, that, when the rest were at a loss how to express their views, Zeno framed a definition of the end. They say that he was in the habit of swearing by capers just as Socrates used to swear by the dog. Some there are, and among them Cassius the Sceptic and his disciples, who accuse Zeno at length. Their first count is that in the beginning of his Republic he pronounced the ordinary education useless: the next is that he applies to all men who are not virtuous the opprobrious epithets of foemen, enemies, slaves, and aliens to one another, parents to children, brothers to brothers, friends to friends. 7.34. That the Republic is the work of Zeno is attested by Chrysippus in his De Republica. And he discussed amatory subjects in the beginning of that book of his which is entitled The Art of Love. Moreover, he writes much the same in his Interludes. So much for the criticisms to be found not only in Cassius but in Isidorus of Pergamum, the rhetorician. Isidorus likewise affirms that the passages disapproved by the school were expunged from his works by Athenodorus the Stoic, who was in charge of the Pergamene library; and that afterwards, when Athenodorus was detected and compromised, they were replaced. So much concerning the passages in his writings which are regarded as spurious. 7.36. of the many disciples of Zeno the following are the most famous: Persaeus, son of Demetrius, of Citium, whom some call a pupil and others one of the household, one of those sent him by Antigonus to act as secretary; he had been tutor to Antigonus's son Halcyoneus. And Antigonus once, wishing to make trial of him, caused some false news to be brought to him that his estate had been ravaged by the enemy, and as his countece fell, Do you see, said he, that wealth is not a matter of indifference?The following works are by Persaeus:of Kingship.The Spartan Constitution.of Marriage.of Impiety.Thyestes.of Love.Exhortations.Interludes.Four books of Anecdotes.Memorabilia.A Reply to Plato's Laws in seven books. 7.37. Ariston, the son of Miltiades and a native of Chios, who introduced the doctrine of things morally indifferent; Herillus of Carthage, who affirmed knowledge to be the end; Dionysius, who became a renegade to the doctrine of pleasure, for owing to the severity of his ophthalmia he had no longer the nerve to call pain a thing indifferent: his native place was Heraclea; Sphaerus of Bosporus; Cleanthes, son of Phanias, of Assos, his successor in the school: him Zeno used to compare to hard waxen tablets which are difficult to write upon, but retain the characters written upon them. Sphaerus also became the pupil of Cleanthes after Zeno's death, and we shall have occasion to mention him in the Life of Cleanthes. 7.54. The standard of truth they declare to be the apprehending presentation, i.e. that which comes from a real object – according to Chrysippus in the twelfth book of his Physics and to Antipater and Apollodorus. Boethus, on the other hand, admits a plurality of standards, namely intelligence, sense-perception, appetency, and knowledge; while Chrysippus in the first book of his Exposition of Doctrine contradicts himself and declares that sensation and preconception are the only standards, preconception being a general notion which comes by the gift of nature (an innate conception of universals or general concepts). Again, certain others of the older Stoics make Right Reason the standard; so also does Posidonius in his treatise On the Standard. 7.82. There are also certain insoluble arguments: the Veiled Men, the Concealed, Sorites, Horned Folk, the Nobodies. The Veiled is as follows: . . . It cannot be that if two is few, three is not so likewise, nor that if two or three are few, four is not so; and so on up to ten. But two is few, therefore so also is ten. . . . The Nobody argument is an argument whose major premiss consists of an indefinite and a definite clause, followed by a minor premiss and conclusion; for example, If anyone is here, he is not in Rhodes; but there is some one here, therefore there is not anyone in Rhodes. . . . 7.91. These are called non-intellectual, because they do not require the mind's assent; they supervene and they occur even in bad men: for instance, health, courage. The proof, says Posidonius in the first book of his treatise on Ethics, that virtue really exists is the fact that Socrates, Diogenes, and Antisthenes and their followers made moral progress. And for the existence of vice as a fundamental fact the proof is that it is the opposite of virtue. That it, virtue, can be taught is laid down by Chrysippus in the first book of his work On the End, by Cleanthes, by Posidonius in his Protreptica, and by Hecato; that it can be taught is clear from the case of bad men becoming good. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent. 7.162. After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses. 7.163. When some Academic alleged that he had no certainty of anything, Ariston said, Do you not even see your neighbour sitting by you? and when the other answered No, he rejoined,Who can have blinded you? who robbed you of luminous eyesight?The books attributed to him are as follows:Exhortations, two books.of Zeno's Doctrines.Dialogues.Lectures, six books.Dissertations on Philosophy, seven books.Dissertations on Love.Commonplaces on Vainglory.Notebooks, twenty-five volumes.Memorabilia, three books.Anecdotes, eleven books.Against the Rhetoricians.An Answer to the Counter-pleas of Alexinus.Against the Dialecticians, three books.Letters to Cleanthes, four books.Panaetius and Sosicrates consider the Letters to be alone genuine; all the other works named they attribute to Ariston the Peripatetic. 7.177. 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king. 7.198. of the Fallacy of the Veiled Person, addressed to Aristobulus, two books.On the Pu7le of the Man who escapes Detection, addressed to Athenades, one book.Eighth series:of the Nobody Pu7le, addressed to Menecrates, eight books.of the Arguments derived from the Indeterminate and the Determined, addressed to Pasylus, two books.of the Nobody Argument, addressed to Epicrates, one book.Ninth series:of Sophisms, addressed to Heraclides and Pollis, two books.of Dialectical Pu7les, addressed to Dioscurides, five books.Reply to the Method of Arcesilaus, dedicated to Sphaerus, one book.Tenth series:Attack upon Common Sense, addressed to Metrodorus, six books.Defence of Common Sense, addressed to Gorgippides, seven books.V. Under Logic.Thirty-nine investigations outside the range of the four above-mentioned main divisions dealing with isolated logical investigations not included in separate wholes of the subjects enumerated. The total of the logical writings is three hundred and eleven. 10.8. besides, he himself in his letters says of Nausiphanes: This so maddened him that he abused me and called me pedagogue. Epicurus used to call this Nausiphanes jelly-fish, an illiterate, a fraud, and a trollop; Plato's school he called the toadies of Dionysius, their master himself the golden Plato, and Aristotle a profligate, who after devouring his patrimony took to soldiering and selling drugs; Protagoras a pack-carrier and the scribe of Democritus and village schoolmaster; Heraclitus a muddler; Democritus Lerocritus (the nonsense-monger); and Antidorus Sannidorus (fawning gift-bearer); the Cynics foes of Greece; the Dialecticians despoilers; and Pyrrho an ignorant boor. |
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| 52. Servius, Commentary On The Aeneid, 1.57, 2.43, 2.45, 7.33-7.35, 7.38-7.45, 7.170, 7.244, 7.249, 7.263-7.264, 7.432-7.435, 8.63, 8.67, 8.306, 9.90, 9.104, 9.108, 9.133-9.136, 11.21, 11.181 (4th cent. CE - 5th cent. CE) Tagged with subjects: •related fabulously about, of metrodorus •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics •related fabulously about, of chrysippus •related fabulously about, of cleanthes •related fabulously about, of aristo •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of zeno •related fabulously about, of the cynics Found in books: Brouwer (2013) 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 164, 169 |
| 53. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •related fabulously about, of persaeus •related fabulously about, of sphaerus •related fabulously about, of the stoics Found in books: Brouwer (2013) 119, 120 |
| 54. Proclus, Commentary On Plato'S Republic, 2.108.17-2.108.30 (5th cent. CE - 5th cent. CE) Tagged with subjects: •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 86 |
| 55. Stobaeus, Anthology, 2.77.20-2.77.23, 2.88.8-2.88.12, 2.99.3-2.99.5, 2.104.15-2.104.16, 2.113.12-2.113.17, 2.157.8-2.157.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •related fabulously about, unaware of his wisdom •related fabulously about, of the stoics •related fabulously about, of zeno •related fabulously about, of the cynics Found in books: Brouwer (2013) 80, 83, 84, 89, 96, 123 |
| 56. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 284.32-284.33 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •related fabulously about, of the stoics Found in books: Brouwer (2013) 98 |
| 57. Epicurus, Letters, None Tagged with subjects: •nan Found in books: Brouwer (2013) 170 |
| 58. Fds, Fds, None Tagged with subjects: •nan Found in books: Brouwer (2013) 121 |
| 59. Plutarch, Synopsis, None Tagged with subjects: •related fabulously about, unaware of his wisdom Found in books: Brouwer (2013) 79 |
| 60. Cicero, On Proper Functions, 1.99, 1.128, 3.14-3.16 Tagged with subjects: •related fabulously about, of the stoics •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus Found in books: Brouwer (2013) 103, 111, 116 |
| 61. Diogenianus, Fr.Ii Gercke, None Tagged with subjects: •related fabulously about, of chrysippus •related fabulously about, of cleanthes •related fabulously about, of the stoics Found in books: Brouwer (2013) 130 |
| 62. Ps.-Plutarch, On Homer, 2.136 Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 111 |
| 63. Philodemus, Fragments, 12.3-12.6 Tagged with subjects: •nan Found in books: Brouwer (2013) 120 |
| 64. Theophrastus, On The Stoics, 14.1-14.16, 14.19-14.22 Tagged with subjects: •related fabulously about, of the stoics •related fabulously about, of zeno Found in books: Brouwer (2013) 116, 126 |
| 65. Ps.-Galen, Great Etymological Dictionary, None Tagged with subjects: •nan Found in books: nan nan |
| 66. Heraclitus, Allegoriae, 33.1 Tagged with subjects: •related fabulously about, of cato (marcus porcius cato the younger) •related fabulously about, of heracles •related fabulously about, of odysseus •related fabulously about, of the stoics Found in books: Brouwer (2013) 111 |
| 67. Long And Sedley, The Hellenistic Philosophers, None Tagged with subjects: •nan Found in books: Brouwer (2013) 118 |
| 68. Stoic School, Stoicor. Veter. Fragm., None Tagged with subjects: •nan Found in books: Brouwer (2013) 121, 124 |
| 69. Metrodorus of Lampsacus, Fragments, None Tagged with subjects: •related fabulously about, of metrodorus Found in books: Brouwer (2013) 169 |
| 70. Panaetius, Fragments, None Tagged with subjects: •nan Found in books: Brouwer (2013) 116 |
