The Ancient Mediterranean Religions Index Database

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145 results for "seneca"

1. Homer, Iliad, 18.110, 24.513 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •seneca, the younger, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80

18.110. / waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved, 24.513. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs,

2. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19

3. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

4. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, and is a judgement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64

5. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, and is a judgement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64

6. Gorgias, Helena, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19

7. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19

8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

9. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

10. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237

11. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, and is a judgement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64

12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

13. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24

14. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24, 80, 233, 237, 241

15. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24, 43

16. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241

17. Timocles Comicus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 224

18. Timocles Comicus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 224

19. Theophrastus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seneca, the younger, stoic, aristotelian metriopatheia ridiculed as belief in moderate disease •seneca, the younger, stoic, moderation of anger impractical Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

20. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 56, 191, 208, 241, 399

21. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24

22. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 72, 80

23. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80, 224

24. Democritus Ephesius, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

25. Cicero, De Finibus, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237

26. Cicero, On The Ends of Good And Evil, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237

27. Cicero, Tusculan Disputations, 1.94, 2.61, 3.1, 3.7, 3.28, 3.32-3.33, 3.35, 3.52, 3.54-3.55, 3.58, 3.61, 3.68, 3.70, 3.74-3.79, 3.81-3.83, 4.10, 4.12, 4.14-4.15, 4.39, 4.41-4.57, 4.61, 5.74, 5.88, 5.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value •seneca, the younger, stoic, even physical pain reduced by opinion •seneca, the younger, stoic, aristotelian metriopatheia ridiculed as belief in moderate disease •seneca, the younger, stoic, apatheia, mercy substituted for pity •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, indifference cited or denied according to interlocutor •seneca, the younger, stoic, pleasure at memory of pain endured •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, therapy, attack second judgement, rather than first •seneca, the younger, stoic, tranquillity (euthumia) •seneca, the younger, stoic, and is a judgement •seneca, the younger, stoic, endurance by others •seneca, the younger, stoic, falsehoods permitted •seneca, the younger, stoic, lotofothers •seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred •seneca, the younger, stoic, contrast with emotion, which is a voluntary judgement •seneca, the younger, stoic, hence emotion subject to therapy •seneca, the younger, stoic, voluntas in broad sense of impulse, connotes voluntary •seneca, the younger, stoic, anger not useful for punishment Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19, 64, 67, 70, 162, 165, 175, 178, 182, 191, 198, 208, 223, 224, 233, 234, 237, 238, 241, 329

1.94. cur? nam, reor, nullis, si vita longior daretur, posset esse iucundior; nihil enim est profecto homini hominis X prudentia dulcius, cf. Med. fr. 676 quam, ut quam ut quia utem K 1 cetera auferat, adfert certe senectus. Quae vero aetas longa est, aut quid omnino est post omnino add. V vet homini longum? nonne Mo/do pueros, pueri (i in r. V 1 ) V modo a/dulescentes i/n cursu a tergo i/nsequens Com. pall. inc. 43 actergo V 1 Ne/c opitis a/dsecuta est senectus? sed quia ultra nihil habemus, hoc longum dicimus. ducimus K Omnia ista, perinde ut cuique data sunt pro rata parte, ita aut longa aut parte avita longa GKR parte aucta l. in parte aut l. corr. V parte, ita aut Man. brevia dicuntur. apud Hypanim fluvium, qui ab Europae parte in Pontum influit, Aristoteles Arist. hist. an. 552b 18 ait bestiolas quasdam nasci, quae unum diem vivant. ex his igitur hora VIII quae mortua est, provecta aetate mortua est; quae vero occidente sole, decrepita, eo magis, si etiam solstitiali die. confer confert X ( corr. KV 1 ) nostram longissimam aetatem cum aeternitate: in eadem propemodum brevitate qua illae bestiolae reperiemur. reperiemus V 1 2.61. at non noster Posidonius; possidon. X quem et ipse saepe vidi et id dicam, quod solebat narrare Pompeius, se, cum secum X (ipse cum R c ) Rhodum venisset decedens ex Syria, ex yria K audire voluisse Posidonium; possidon. X sed cum audisset eum graviter esse aegrum, quod vehementer eius artus laborarent, voluisse tamen nobilissimum philosophum philosoph um R visere: quem ut vidisset et et add. V c salutavisset honorificisque verbis prosecutus esset molesteque se dixisset dixs. G ferre, quod eum non posset audire, at ille: tu vero inquit potes, nec committam, necomitam G ( ss. 2 ) KR (nec om. K 2 R) ne commitam V neccommittam s ut dolor corporis efficiat, ut frustra tantus vir ad me venerit. itaque narrabat eum graviter et copiose de hoc ipso, nihil esse nihil esse nihile G 1 bonum nisi quod esset honestum, cubantem disputavisse, cumque quasi faces ei doloris admoverentur, admoverentur -rentur in r. V c saepe dixisse: dixs. G 3.1. Quidnam esse, Brute, Quidnam-Brute om. RK cf. praef. cur om. K causae putem, cur, cum constemus ex animo et corpore, corporis curandi tuendique causa quaesita sit ars atque eius ars eius atque X (areius atque K 1, cf. praef. ) corr. Man. utilitas deorum inmortalium de eorum inm. R 1 V 1 inventioni consecrata, animi autem medicina nec tam desiderata desidera GRV ( add. V 1? ) sit, ante quam inventa, nec tam culta, posteaquam cognita est, nec tam multis grata et probata, pluribus etiam suspecta et invisa? an quod corporis gravitatem et dolorem animo iudicamus, animi morbum corpore non sentimus? ita fit ut animus de se ipse tum tum ex cum corr. K 2 iudicet, cum id ipsum, quo iudicatur, aegrotet. 3.7. ut enim in Academiam nostram descendimus inclinato iam in postmeridianum tempus die, poposci eorum aliquem, qui aderant, aliquid quid adherant G 1 causam disserendi. tum res acta sic est: Videtur mihi cadere in sapientem aegritudo. Num reliquae quoque perturbationes animi, formidines libidines libidines add. G 2 iracundiae? haec enim fere sunt eius modi, eiusmodi V ( ss. c ) quae Graeci pa/qh pathe X appellant; ego poteram morbos, et id verbum esset e verbo, sed in consuetudinem nostram non caderet. nam misereri, invidere, gestire, laetari, haec omnia morbos Graeci appellant, motus animi rationi non obtemperantis, nos autem hos eosdem motus concitati animi recte, ut opinor, perturbationes dixerimus, morbos autem non satis usitate, relique ... 29 usitate ( libere ) H uisit. G 1 ( sic etiam 322, 10; 325,16 ) nisi quid aliud tibi videtur. Mihi vero isto modo. 3.28. Atque hoc quidem perspicuum est, tum tum add. G 2 aegritudinem existere, cum quid ita visum sit, ut magnum quoddam malum adesse et urgere videatur. Epicuro autem placet opinionem mali aegritudinem esse ea ante esse add. V 2 natura, esse, ea natura Usen. Ep. fr. 444 ( sed cf. 334,14 necesse esse eqs.) ex opinione pro opinionem Sey. efficere pro esse Bai. cf. quae dixi Herm. XLI 323 ut, quicumque intueatur in aliquod maius malum, si id sibi accidisse opinetur, sit continuo in aegritudine. aegritudinem X Cyrenaici non omni malo malo modo R 1 aegritudinem aegritudine GK 1 effici censent, sed insperato et necopinato malo. est id quidem non mediocre ad aegritudinem augendam: videntur enim omnia repentina graviora. ex hoc et illa iure laudantur: E/go cum genui, tu/m morituros moriturum et huic rei Sen. ad Pol. 11, 2 sci/vi et ei rei Enn. Telam. sc. 312. cf. Hier. epist. 60, 5 su/stuli. Prae/terea praeterea ae in r. V c ad Troia/m cum misi ob de/fendendam Grae/ciam, Sci/bam scibam Fronto p. 217 sciebam me in morti/ferum bellum, no/n in epulas mi/ttere. 3.32. Sed est, isdem de rebus quod dici possit subtilius, si prius Epicuri sententiam viderimus. qui censet Epic. fr. 444 necesse esse omnis in aegritudine esse, qui se in malis esse arbitrentur, sive illa ante provisa et expectata sint sive inveteraverint. nam neque vetustate minui mala nec fieri praemeditata leviora, stultamque etiam esse meditationem futuri mali aut fortasse ne futuri quidem: satis esse odiosum malum omne, cum venisset; cum venisset ex conv. K 2 qui autem semper cogitavisset accidere posse aliquid adversi, ei fieri illud sempiternum malum; si vero ne futurum quidem sit, sit ex si V c frustra suscipi miseriam voluntariam; voluntariam add. GR 1 in fine pag. ita semper angi aut accipiendo aut cogitando malo. 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.35. Nam revocatio avocatio V 2 illa, quam adfert, adfret G 1 K 1 cum a contuendis nos malis avocat, nulla est. non est enim in nostra potestate fodicantibus is his W eis Non. opinemur] -mur in r. G 2 -ur in r. V 1? rebus, quas malas esse opinemur, dissimulatio vel oblivio: on... 6 oblivio Non. 66, 15 lacerant, vexant, stimulos admovent, ignis adhibent, respirare non sinunt, et tu oblivisci iubes, quod contra naturam est, qui, quod a natura add. Tr. quia natura X datum est, auxilium extorqueas inveterati doloris? est enim tarda illa quidem quidam V 1 medicina, sed tamen magna, quam adfert longinquitas et dies. Iubes me bona cogitare, oblivisci malorum. diceres aliquid, et magno quidem philosopho dignum, si ea bona esse sentires, quae essent homine dignissima. Pythagoras mihi si diceret aut Socrates aut Plato: 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.54. legimus librum Clitomachi, quem ille eversa Karthagine misit consolandi causa ad captivos, cives suos; in eo est disputatio scripta Carneadis, quam se ait in commentarium rettulisse. retulisse G 1 K ( ex retullisse 1 ) V cum ita positum esset, videri vidi G 1 fore in aegritudine sapientem patria capta, quae Carneades contra dixerit, scripta sunt. tanta igitur calamitatis praesentis adhibetur a philosopho medicina, quanta inveteratae inveterata X corr. s (in inveterata al. ) desideraretur V 2 ne desideratur quidem, nec, si aliquot aliquod G annis post idem ille liber captivis missus esset, volneribus mederetur, sed cicatricibus. sensim enim et pedetemptim progrediens extenuatur dolor, non quo ipsa res immutari soleat aut possit, sed id, quod ratio debuerat, usus docet, minora esse ea quae sint visa maiora. Quid ergo opus est, dicet aliquis, omnino ratione aut consolatione illa, ratione aut omnino consolatione ulla X illa s ( idem men- dum p. 353, 29 al. ) omnino ratione aut Po. qua solemus uti, cum levare dolorem maerentium volumus? 3.55. hoc enim fere tum habemus in promptu, promtu GR nihil oportere inopinatum videri. aut aut R, sed u del. R c qui sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) tolerabilius feret incommodum, qui cognoverit cognoverint X corr. R 2 V c necesse esse homini tale aliquid accidere? haec enim oratio de ipsa summa mali nihil detrahit, tantum modo adfert, nihil evenisse quod non opidum fuisset. neque tamen genus id orationis in consolando non valet, sed id haud sciam an plurimum. * ergo ista necopinata non habent tantam vim, ut aegritudo ex is omnis oriatur; feriunt enim fortasse gravius, non id efficiunt, ut ea, quae accidant maiora videantur: sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) quia recentia sunt, maiora videntur, non quia repentina. Ergo... 18 repentina verba ipsa sana sunt ( cf. Herm. XLI p. 324 ), sed non suo loco posita. a Cicerone ipso, ut argumentationem §§ 52–54 concluderent, in chiro- grapho postea adscripta, ab Attici librariis autem falso loco inserta esse videntur. (nam id efficiunt ... videantur, sed maiora videntur, quia recentia sunt, non quia repentina We. ut ea quae accidant, mala videantur ... non quia repentina, mala Se, Jb. d. ph. V. 24 p. 244 ) 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 3.61. Omnibus enim modis fulciendi sunt, qui ruunt nec cohaerere possunt propter magnitudinem aegritudinis. ex quo ipsam aegritudinem lu/phn a\gP HN fere X ( L ex A V) Chrysippus quasi Chrys. fr. eth. 485 solutionem totius hominis appellatam omnibus modis... 12 appellat putat. appellat amputat KR 1 V ( cf. H et praef. ) Quae tota poterit evelli explicata, ut ut aut V 1 principio dixi, dixi cf. p. 329, 2sqq. causa aegritudinis; est enim nulla alia nisi opinio et iudicium magni praesentis atque urgentis mali. est... 15 mali itaque et dolor corporis, cuius est morsus acerrumus, perferetur perferetur X ( cf. Po. comm. ad 1, 29 ) perfertur V c spe proposita boni, et acta aetas honeste ac splendide tantam adfert consolationem, ut eos qui ita vixerint aut non attingat aegritudo aegritudo del. Dav. aut perleviter pungat animi dolor. Sed ad hanc opinionem magni mali cum illa etiam opinio accessit oportere, rectum esse, rectū esse esse scr. V c ad officium pertinere ferre perferre V ( sed per in r. rec ) illud aegre quod acciderit, tum denique efficitur illa gravis aegritudinis perturbatio. tum ... 23 perturbatio om. H 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat. 3.75. additur ad hanc definitionem a Zenone recte, ut illa opinio praesentis mali sit recens. hoc autem verbum sic interpretantur, ut non tantum illud recens esse velint, quod paulo ante acciderit, sed quam diu in illo opinato malo vis quaedam insit, ut ut s et X vigeat et habeat quandam viriditatem, tam diu appelletur appellatur K recens. ut Artemisia illa, Mausoli Cariae regis uxor, quae nobile illud Halicarnasi alicarnasi X fecit sepulcrum, quam diu vixit, vixit in luctu eodemque etiam confecta contabuit. huic erat illa opinio cotidie recens; quae tum denique non appellatur appellabatur X corr. V 2 recens, cum vetustate exaruit. Haec igitur officia sunt consolantium, tollere aegritudinem funditus aut sedare aut detrahere aut detr. V ( ss. 2 ) quam plurumum aut supprimere nec pati manare longius aut ad alia traducere. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 3.78. quid? illa Lyconis qualia quia GRV 1 (a eras. ) sunt? qui aegritudinem extenuans parvis ait eam rebus moveri, fortunae et corporis incommodis, non animi malis. mali X corr. V 2 quid ergo? illud, quod Alcibiades dolebat, non ex animi malis vitiisque constabat? ad Epicuri consolationem satis est ante dictum. 3.79. ne ne n onne K ( ss. 2 ) illa quidem firmissima consolatio est, quamquam quamquam quidquam K 1 et usitata est et saepe prodest: non tibi hoc soli. prodest haec quidem, ut dixi, dixi p. 345, 13 sed nec semper nec omnibus; sunt enim qui respuant; sed refert, quo modo adhibeatur. ut enim enim om. G 1 tulerit quisque eorum qui sapienter tulerunt, non quo quisque incommodo adfectus sit, praedicandum est. Chrysippi crys. KR chris. G ad veritatem firmissima est, ad tempus aegritudinis difficilis. magnum opus opus s onus X est probare maerenti illum suo iudicio et, quod se se exp. V 2 ita putet oportere facere, maerere. Nimirum igitur, ut in causis non semper utimur eodem statu—sic enim appellamus controversiarum genera—, sed ad tempus, ad controversiae naturam, ad personam accommodamus, sic in aegritudine lenienda, quam lenienda. nam quam X nam del. s quisque curationem recipere possit, videndum est. nimirum ... 26 est H 3.81. Tractatum tractum GV 1 est autem a nobis id genus aegritudinis, quod unum est omnium maxumum, ut eo sublato reliquorum remedia ne magnopere quaerenda arbitraremur. sunt enim certa, quae de paupertate certa, quae de vita inhonorata et ingloria dici soleant; separatim certae scholae sunt de exilio, de interitu patriae, de servitute, de debilitate, dibilitate R 1 V 1 de caecitate, de omni casu, in quo nomen poni solet calamitatis. calamitatis tatis V c in r. haec Graeci in singulas scholas et in singulos libros dispertiunt; opus enim quaerunt (quamquam plenae disputationes planae disputationis W corr. Turn. delectationis summae. Tamen V (mae T atque ultima hasta litterae m antecedentis in r. 2 ) delectationis sunt); 3.82. et tamen, ut medici uti medici K ( er. n) toto corpore curando minimae etiam parti, si condoluit, medentur, sic philosophia cum universam aegritudinem sustulit, sustulit aegritudinem sustulit tamen si X (sustullit G 1 V 1 condoluit tamen si K 1 medenturaegr. sustulit add. c ) corr. Keil, Quaest. Tull. p. XVIII etiam, si quis error alicunde alicunde Ern. aliunde extitit, si paupertas momordit, si ignominia pupugit, pupigit G 1 R 1 V 1 si quid tenebrarum obfudit exilium, exsilium GV 1 aut eorum quae quaeque (quaeque G) modo X corr. s modo dixi si quid si quid sicut K extitit. etsi singularum rerum sunt propriae consolationes, de quibus audies tu quidem, cum voles. sed ad eundem fontem revertendum est, aegritudinem omnem procul abesse a sapiente, quod iis sit, quod frustra suscipiatur, quod non natura exoriatur, sed iudicio, sed opinione, sed quadam invitatione ad dolendum, cum id decreverimus ita fieri oportere. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.10. sed post requires, si quid fuerit obscurius. Faciam equidem; tu tamen, ut soles, dices ista ipsa obscura planius quam dicuntur a Graecis. Enitar equidem, sed intento opus est animo, ne ne nemo K 1 omnia dilabantur, si unum aliquid effugerit. Quoniam, quae Graeci pa/qh vocant, nobis perturbationes pathe X perturbationes cf. Aug. civ. 14, 5 appellari magis placet quam morbos, in his explicandis veterem illam equidem Pythagorae primum, dein Platonis discriptionem sequar, qui animum in duas partes dividunt: alteram rationis participem faciunt, fiunt K 1 alteram expertem; in participe rationis ponunt ponunt V rec s pot X tranquillitatem, id est placidam quietamque constantiam, in illa altera motus turbidos cum cum We. tum irae tum cupiditatis, contrarios inimicosque rationi. 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. 4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem. 4.39. modum tu adhibes vitio? an vitium nullum est non parere rationi? an ratio parum praecipit nec bonum illud esse, quod aut cupias ardenter aut aut B s V 3 ut X adeptus ecferas te insolenter, nec porro malum, quo aut oppressus iaceas aut, iaceas aut aut in r. V 1 ne opprimare, mente vix constes? eaque omnia aut nimis tristia tristitia V 1 aut nimis laeta errore fieri, qui si si del. Mue. ad Seyfferti Lael. p. 253. an si = sc. error secl.? error stultis extenuetur die, ut, cum res eadem maneat, aliter ferant maneat ... ferant s maneant... ferat X (eaedem maneant M s ) cf. p. 345, 2 inveterata aliter recentia, sapientis ne attingat quidem omnino? 4.41. Qui modum igitur vitio quaerit, similiter facit, ut si posse putet eum qui se e Leucata praecipitaverit sustinere se, cum velit. ut enim id non potest, sic animus perturbatus et incitatus nec cohibere neccoloco K se potest nec, quo loco n eqoloco G 1 necquiloco R 1 ( corr. 2 ) vult, insistere. omninoque, quae crescentia omnino quaeque cr. X (quaequae K) pernitiosa GRV perniciosa sunt, eadem sunt vitiosa nascentia; 4.42. aegritudo autem ceteraeque perturbationes amplificatae certe pestiferae sunt: igitur pestiferunt ig. K 1 etiam susceptae continuo in magna pestis parte versantur. etenim ipsae ipse GV se impellunt, ubi semel a ratione discessum est, ipsaque sibi imbecillitas inb. G indulget in altumque provehitur imprudens nec reperit repperit X locum consistendi. quam ob rem nihil interest, utrum moderatas perturbationes adprobent an moderatam iniustitiam, moderatam ignaviam, moderatam intemperantiam; qui enim vitiis modum apponit, is partem suscipit vitiorum; quod cum ipsum per se odiosum est, tum eo molestius, quia sunt in lubrico incitataque semel proclivi labuntur sustinerique sustineri quae X (qu e V) nullo modo possunt. Quid, quod idem Peripatetici perturbationes istas, quas nos nos V c s non X extirpandas putamus, non modo naturalis esse dicunt, sed etiam utiliter a natura datas? 4.43. quorum est talis oratio: primum multis verbis iracundiam laudant, cotem fortitudinis esse dicunt, multoque et imit. Lact. inst. 6, 14 in hostem et in inprobum et in probum V (im ss. 2 ) et inprobum GK (imp.) R (imp.) civem vehementioris vehementiores V (e ex i 2 ) iratorum impetus esse, levis autem ratiunculas eorum, qui ita cogitarent: proelium rectum est hoc fieri, convenit dimicare demicare K 1 pro legibus, pro libertate, pro patria; haec nullam habent habent Peripateticorum argumentatio- nem recta oratione C. referre pergit ut mox v. 13 vim, nisi ira excanduit fortitudo. noctu eqs. ( cf. p. 447, 26 fin. 3, 62. 64 al. ) nec vero de bellatoribus solum disputant: imperia severiora nulla esse putant sine aliqua acerbitate iracundiae; oratorem denique non modo accusantem, sed ne defendentem quidem probant sine aculeis iracundiae, quae etiamsi non adsit, tamen verbis atque motu simulandam arbitrantur, ut auditoris iram oratoris incendat actio. virum denique videri negant qui irasci nesciet, nesciet W (nesciat edd. plur. ) o(/stis ou)de/pote o0rgisqh/setai, tou=ton ou)d ' a)/ndra dokei=n ei/(nai/ fasin Cf. o( sofo\s o)rgisqh/setai, amaturum esse p. 398, 5 vincetur 427, 28 al. Hor. ars 35 eamque, quam lenitatem nos dicimus, vitioso lentitudinis vitiosolitudinis K nomine nomine in mg. G 1 appellant. eamque ... 13 appellant Non. 134, 4 4.44. Nec vero nevero G 1 solum hanc libidinem laudant—est enim ira, ut modo modo cf. p. 371, 7 321, 18 Lact. ira 17, 20 definivi, ulciscendi libido—, sed ipsum illud genus vel alt. vel om. KR libidinis vel cupiditatis ad summam utilitatem esse dicunt a natura datum; nihil enim quemquam nisi quod lubeat praeclare facere posse. noctu sqq. Val. Max. 8, 14 ext. 1 ambulabat in publico Themistocles, quod somnum capere non posset, posset: indicatur non externa ambulandi causa, sed ratio qua adductus adulescens inquietus consilium ambulandi ceperit (cum pro quod Sey. ) quaerentibusque respondebat Miltiadis militiadis ( alt. i del. V 3 ) trophaeis GR( corr. R 1 )V militia adstropheis K (tropea miliciadis Val. Max. ) tropaeis se e somno suscitari. suscitare X corr. V rec s cui non sunt auditae Demosthenis demostenis X dolore GR 1 V 1 vigiliae? qui dolere se aiebat, agebat K si quando opificum antelucana victus esset industria. philosophiae denique ipsius principes numquam in suis studiis tantos progressus sine flagranti cupiditate facere potuissent. ultimas terras lustrasse Pythagoran Democritum Platonem accepimus. ubi enim quicquid quiquid G 1 esset esse G 1 K quod disci dici GR 1 V 1 ( corr. R 1 V 1 ) posset, eo veniendum iudicaverunt. num num nam R 1 putamus haec fieri sine summo cupiditatis ardore potuisse? 4.45. Ipsam aegritudinem, quam nos ut taetram et inmanem beluam fugiendam fugienda X (-ā V c ) diximus, diximus p. 330, 10 non sine magna utilitate a natura dicunt constitutam, ut homines homines s omnes X castigationes V 1 castigationibus reprehensionibus ignominiis adfici se adfici se adficisse X ( corr. V 3 ) in delicto dolerent. impunitas enim peccatorum data videtur eis qui ignominiam et infamiam ferunt sine dolore; morderi est melius conscientia. ex quo est illud e vita ductum evicta d. V Afr. fr.409 ab Afranio: nam cum dissolutus filius: heu me miserum! eume K tum severus pater: dum modo doleat aliquid, doleat quidlubet. 4.46. Reliquas quoque partis aegritudinis utilis esse dicunt, misericordiam ad opem ferendam et calamitates calamitates post indignorum rep. X del. V 3 hominum indignorum sublevandas; ipsum illud aemulari obtrectare non esse inutile, cum aut se non idem videat consecutum, quod alium, aut alium idem, quod se; metum vero si qui quis GV rec sustulisset, omnem vitae diligentiam sublatam fore, quae summa esset in eis esse K qui leges, qui magistratus, qui leges qui magistratus in r. V c qui paupertatem, qui ignominiam, qui mortem, qui dolorem timerent. tenerent K Haec tamen ita disputant, ut resecanda esse fateantur, evelli penitus dicant nec posse nec opus esse et in omnibus fere rebus mediocritatem esse optumam existiment. existimant s quae cum exponunt, nihilne tibi videntur an aliquid dicere? Mihi vero dicere aliquid, itaque expecto, quid ad ista. ista ( eras. m) K Reperiam fortasse, sed illud ante: 4.47. videsne, quanta fuerit apud Academicos verecundia? plane enim dicunt, quod ad rem pertineat: Peripateticis Peripateticis haec igitur continent quae Academici ( qui verecunde nihil ipsi adfirmant ) dicunt Ciceroque ipse ut Aca- demicus amplectitur ( cf. p. 364, 4 ) respondetur a Stoicis; digladientur illi per me licet, cui nihil est necesse nisi, ubi sit illud, quod veri simillimum videatur, anquirere. quid est igitur quod occurrat in hac quaestione, e quo e quo B 2 s aequa X (e qua V rec ) possit attingi aliquid veri simile, quo longius mens humana progredi non potest? definitio perturbationis, qua quae KV 1 Zeno fr. 205 recte Zenonem usum puto. ita enim definit, ut perturbatio sit aversa a a GrB s om. X ratione contra naturam animi commotio, vel brevius, ut perturbatio sit adpetitus vehementior, vehementior vehementior semel in X autem intellegatur is qui procul absit a naturae constantia. 4.48. quid ad has definitiones possim possint ' Bern. 1 ' Bentl. sed ( ut p. 387, 20 sqq. ) C. ipse definitiones excutit; cf. v. 2–4 et p. 389, 25; 410, 3 dicere? atque atque Tregder atqui haec pleraque sunt prudenter acuteque disserentium, illa quidem ex rhetorum pompa: ardores animorum cotesque virtutum. an vero vir fortis, nisi stomachari coepit, non potest fortis esse? gladiatorium id quidem. id quidem ex idem K 1 quamquam in eis ipsis videmus saepe constantiam: conlocuntur, versus ign. conloquuntur G(?) congrediuntur, quaerunt quaerunt Schlen- ger, Phil. 12, 288 quaeruntur GVR 1 (a del. 1 ) queruntur K aliquid, postulant, ut magis placati quam irati esse videantur, sed in illo genere sit sane Pacideianus pacidianus X (plac. V) aliquis hoc animo, ut narrat Lucil. 153 Lucilius: Occidam illum equidem et vincam, si id quaeritis inquit, Verum illud credo fore: in os prius accipiam ipse Quam gladium in stomacho furi furi Ti. suria GRV sura K ( def. Ro b b. p. 100 ) furia Marx spurci Sey. ac pulmonibus sisto. pulmonibus isto VG 1 Odi hominem, iratus pugno, nec longius quicquam Nobis, nobis s vobis X ( ubis R 1? ) quam dextrae gladium dum accommodet accomodet V ( prius o in r. c ) alter; Usque adeo studio atque odio illius ecferor hęc feror K c ira; at at s V rec ac sine hac hac ac G gladiatoria iracundia videmus progredientem apud Homerum Aiacem multa cum hilaritate, H 211 7. cum depugnaturus esset cum Hectore; 4.49. cuius, ut arma sumpsit, ingressio laetitiam attulit attollit K sociis, terrorem autem autem add. G 2 hostibus, ut ipsum Hectorem, haect. KV (6 G) quem ad modum est apud Homerum, toto pectore trementem provocasse ad pugnam paeniteret. atque atque V hi conlocuti inter se, prius quam manum consererent, leniter et quiete nihil ne in ipsa quidem pugna iracunde rabioseve fecerunt. ego ne Torquatum quidem illum, qui hoc cognomen cognomen e corr. V rec B s cognovit nomen X invenit, iratum existimo Gallo torquem detraxisse, nec Marcellum apud Clastidium ideo fortem fuisse, quia fuerit iratus. 4.50. de Africano quidem, quia notior est nobis propter recentem memoriam, vel iurare possum non illum iracundia tum inflammatum fuisse, cum in acie M. Alliennium aciem alliennium KRG ( ex ali- 1 ) acie malliennium V Paelignum pelignum KV e corr. scuto protexerit gladiumque hosti in pectus infixerit. de L. Bruto fortasse dubitarim, an propter infinitum odium tyranni ecfrenatius effren. K 1 (hecfren. c ) e fren. V 1 in Arruntem arrunte X invaserit; video enim utrumque comminus comminus eqs. Ennii verba latere susp. Mue. adhuc G 1 ictu cecidisse contrario. quid igitur huc adhibetis iram? an fortitudo, nisi insanire coepit, impetus suos non habet? quid? Herculem, quem in caelum ista ipsa, quam vos iracundiam esse vultis, sustulit fortitudo, iratumne ratumne X corr. V 3 s censes conflixisse cum Erymanthio erymathio X (erim. V) corr. R 2 apro aut aut ut R 1 ( corr. c? ) K leone Nemeaeo? nemaeo X an etiam Theseus Marathonii tauri marathonii auri GV 1 ( corr. c ) marathonii auri R 1 marathoniit auri K cornua conprehendit comp. KR iratus? vide ne fortitudo minime sit rabiosa sitque iracundia tota levitatis. 4.51. Neque enim est ulla fortitudo, quae rationis est expers. contemnendae res humanae sunt, sunt B sint X neglegenda mors est, patibiles et dolores et labores putandi — haec 'contemnendae... 7 putandi' — haec dist. Po. ( cf. p. 307, 23 ) cum constituta sunt iudicio atque sententia, tum est robusta illa et stabilis fortitudo, nisi forte, quae vehementer acriter animose fiunt, iracunde fieri suspicamur. mihi ne mihi ne B mi nime X (minime V) Scipio quidem ille pontufex maxumus, qui hoc Stoicorum stoicicorum GV verum esse declaravit, numquam privatum esse sapientem, iratus videtur fuisse Ti. Ti ex tam K c Graccho gracho X tum, cum consulem languentem reliquit atque ipse privatus, ut si consul consul ĕet K (ĕ c ) esset, qui rem publicam salvam salvam s salva X esse vellent, vellent We. vellet hęc quid VK c se sequi iussit. 4.52. nescio, ecquid ipsi nos fortiter in re p. fecerimus: si quid fecimus, certe irati non fecimus. an est quicquam similius insaniae insaniae s insania X quam ira? quam bene Ennius initium dixit Enn. fr. inc. 18 insaniae. color, vox, oculi, spiritus, inpotentia dictorum ac factorum quam partem habent sanitatis? quid Achille Homerico foedius, quid Agamemnone in iurgio? nam Aiacem quidem ira ad furorem mortemque perduxit. non igitur desiderat fortitudo advocatam iracundiam; satis est instructa parata armata per sese. nam isto quidem modo isto modo quidem s corr. We. licet dicere utilem vinulentiam ad fortitudinem, utilem vinul.... 27 utilem om. V etiam dementiam, quod et insani et ebrii multa faciunt saepe vehementius. semper Aiax fortis, fortissimus tamen in furore; nam Trag. inc. 64 nam poetae tribuunt alii Fa/cinus fecit ma/ximum, cum Da/nais inclina/ntibus Summa/m rem perfeci/t perfecit s perficit X manu. manu Bentl. manus s manu sua restituit proelium Insaniens G. Hermann op. 7, 382 sed cf. Plasberg, Festschr. f. Vahlen 224, qui recte proel. r. ins. Ciceroni, non poetae tribuisse vid. proelium restituit insaniens: 4.53. dicamus igitur utilem insaniam? insaniem KR Tracta definitiones fortitudinis: intelleges eam stomacho non egere. fortitudo est igitur adfectio Sphaerus St. fr. 1, 628 cf. Chrys. 3, 285 animi legi summae legissumme K (summe V) optemp. G in perpetiendis rebus obtemperans vel conservatio stabilis iudicii in eis in eis ex meis V c rebus quae formidolosae videntur subeundis et repellendis vel scientia rerum formidolosarum contrariarumque contrariarumque alt. a ex u eff. rumque in r. scr. V c aut aut et Hei. perferendarum aut s ( sed omnino neglegenda est ou)de/tera vel a)dia/fora cf. fin. 4, 71 ) omnino neglegendarum conservans conservens V 1 earum rerum stabile iudicium vel brevius, ut Chrysippus chris. V (nam superiores definitiones erant Sphaeri, spheri X hominis in primis bene definientis, ut putant Stoici; sunt enim omnino omnes fere similes, sed declarant communis notiones alia magis alia)—quo modo igitur Chrysippus? chris. V fortitudo est inquit scientia rerum perferendarum vel adfectio animi in patiendo ac perferendo summae legi parens sine timore. quamvis licet insectemur istos, ut Carneades solebat, metuo ne soli soli add. K c philosophi sint. quae quae ex qui K 1 enim istarum definitionum non aperit notionem nostram, quam habemus omnes de fortitudine tectam atque involutam? qua aperta quis est qui aut bellatori aut imperatori aut oratori quaerat aliquid neque eos existumet sine rabie quicquam fortiter facere posse? 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. 4.55. Oratorem vero irasci minime decet, simulare non dedecet. simulare n. dedecet om. V decet X an tibi irasci tum videmur, cum quid in causis acrius et vehementius dicimus? quid? cum iam rebus transactis et praeteritis orationes scribimus, num irati scribimus? ecquis ecquis s etquis X hoc animadvertit? Accius Atr. 233 animadvortet de orat. 3, 217 M (animum advertit L), quod hic quoque fort. restituendum vincite! —num aut egisse umquam iratum Aesopum aut scripsisse existimas existimamus KR iratum Accium? aguntur ista praeclare, et ab oratore quidem melius, si modo est orator, est orator melius G 1 quam ab ullo histrione, istrione X ( str. G 1 ) sed aguntur leniter et mente tranquilla. Libidinem vero laudare cuius est libidinis? lubid. GRK c Themistoclem mihi et Demosthenen demostenen X proferri G 1 profertis, additis Pythagoran Democritum Platonem. quid? vos studia libidinem libidine GK vocatis? quae vel optimarum rerum, ut ea sunt quae profertis, sedata tamen et et add. G 2 tranquilla esse debent. Iam aegritudinem laudare, unam rem maxime detestabilem, quorum est tandem philosophorum? at ad KR commode dixit Afranius: dum modo doleat aliquid, fr. 409 cf. p. 383, 13 doleat doleat lateat G 1 quidlibet. quidlibet hic X dixit enim de adulescente perdito ac dissoluto, nos autem de constanti viro ac sapienti sapienti ex -e V 1 quaerimus. et quidem ipsam illam iram centurio habeat aut signifer vel ceteri, de quibus dici non necesse est, ne rhetorum aperiamus mysteria. utile est enim uti motu utinmotu K 1 animi, qui uti ratione non potest. nos autem, ut testificor saepe, de sapiente quaerimus. quoque ( item post Afranii versum ) 4.56. At etiam etiam enim Sey. sed cf. p. 383, 14 aemulari utile est, obtrectare, obtrectari X misereri. cur misereare potius quam feras opem, si id facere possis? an sine misericordia liberales esse non possumus? non enim suscipere ipsi aegritudines propter alios debemus, sed alios, si possumus, levare aegritudine. obtrectare vero alteri aut illa vitiosa aemulatione, quae rivalitati similis est, aemulari quid habet utilitatis, cum sit aemulantis angi alieno bono quod ipse non habeat, obtrectantis opt. G autem angi alieno bono, quod id etiam alius habeat? qui qui s quis GKCRV quid K 1 (quis id M) app. V c id adprobari possit, aegritudinem suscipere pro experientia, si quid habere velis? nam nam B s non X solum habere velle summa dementia est. Mediocritates autem malorum quis laudare recte possit? 4.57. quis enim potest, in quo libido cupiditasve sit, non libidinosus et cupidus esse? in quo ira, non iracundus? in quo angor, non anxius? in quo timor, non timidus? libidinosum igitur et iracundum et anxium et timidum censemus esse sapientem? de cuius excellentia excelentia R 1 V 1 multa quidem dici quamvis fuse fuse om. V possunt B 1 e corr. s possit X lateque possunt, sed brevissime illo modo, sapientiam sapientia GV 1 sapientem K 1 esse dici ... 390, 1 esse in ras. eius- dem spatii K 1 ( ante ras. ult. verbum fuit cognitionemque cf. p. 390, 2 ) rerum divinarum et humanarum scientiam cognitionemque, quae cuiusque rei causa sit; ex quo efficitur, ut divina imitetur, humana omnia inferiora virtute ducat. in hanc tu igitur tamquam in mare, quod est ventis subiectum, perturbationem cadere cadere om. R 1 ( add. 2? ) tibi dixisti videri? quid est quod tantam gravitatem constantiamque perturbet? an inprovisum aliquid aut repentinum? quid potest accidere tale ei, ei ut v. K et GRV cui nihil, quod homini evenire possit, non praemeditatum sit ? nam quod aiunt nimia add. Bouhier ( cf. 3, 34 Phil. 11, 7 ) resecari oportere, naturalia relinqui, quid tandem potest esse naturale, quod idem nimium esse possit? sunt enim omnia ista ex errorum orta radicibus, quae evellenda et extrahenda et extrahenda om. V penitus, non circumcidenda nec amputanda sunt. 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X 5.74. nec vero illa sibi remedia comparavit ad tolerandum tollerandum X (toll endum G 1 ) dolorem, firmitatem animi, turpitudinis verecundiam, exercitationem consuetudinemque patiendi, praecepta fortitudinis, praecepta fortitudinis del.Sey.sed Cic.l.2,34—41 exercitationem consuetudinemque,postea (cf. maxime 51. 53) praecepta fortitudinis animo proposita (p.313,15sqq.) valere ad tolerandum dolorem exponit (cf.p.285.6 295, 24sqq.fin.2,94.95; 4, 31). cf.etiam Plasberg, Festschrift f. Vahlen p.234 (obloq. Se.,Jb.d.ph.V.29 p.97) duritiam virilem, sed una se dicit recordatione adquiescere praeteritarum voluptatium, voluptatum Bai.cf.Neue 1, 410 ut si quis aestuans, cum vim caloris non non postea add. R 1 facile patiatur, patiatur putatur V 1 recordari velit sese sese s esse X (se V 3 ) aliquando in Arpinati nostro gelidis fluminibus circumfusum fuisse. non enim video, quo modo sedare possint 5.88. nam quae tibi Epicuri quae...Epicuri s quod...Epicurus X (epyc.G 8.13 ut saepe ) videtur, eadem erit Hieronymi et Carneadis causa et hercule omnium reliquorum. quis enim parum est contra mortem morem V 1 aut dolorem paratus? Ordiamur ordinamur X ( corr. V rec ) ab eo, si placet, quem mollem, quem voluptarium dicimus. quid? is tibi mortemne videtur aut aut s (Vind.)an X dolorem timere, qui eum diem, quo moritur, beatum appellat Epic.fr.122 maxumisque doloribus adfectus affectus KR eos ipsos inventorum suorum memoria et recordatione confutat? confutat? signum interrogandi vulgo non hic sed post timere ( v.19 ) ponunt. nec haec sic agit, ut ex tempore quasi effuttire effuttire GKR effutire V (K c in mg. ) Non. videatur. nec...videatur Non.103,21 de morte enim ita ita s ista X ( cf. 441, 19 ) Epic. sent. sel.2 sentit, ut dissoluto animante sensum extinctum putet, quod autem sensu careat, nihil ad nos id iudicet pertinere. item in in add. Se.de s om. X dolore certa habet quae sequatur, cuius cuius Bentl. (cf. fin. 1,40) quorum magnitudinem brevitate consolatur, longinquitatem levitate. levitate s lenitate (laen.KR)X 5.96. quocirca corpus gaudere tam diu, dum praesentem sentiret voluptatem, animum et praesentem percipere pariter cum corpore et prospicere venientem nec praeteritam praeterfluere sinere. ita perpetuas et contextas contestas ex contentas K c voluptates in sapiente fore semper, cum expectatio expectatione G 1 speratarum voluptatum cum cum add. Lb. perceptarum memoria iungeretur.

28. Cicero, Academica, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 65

29. Cicero, On Fate, 11.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seneca, the younger, stoic, voluntas in broad sense of impulse, connotes voluntary Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 329

30. Philodemus of Gadara, De Musica \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 234

31. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 192

32. Philo of Alexandria, That Every Good Person Is Free, 17.109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, momentary self Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246

33. Philo of Alexandria, On The Virtues, 177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, pleasure at memory of pain endured Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233

177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient.

34. Philo of Alexandria, On The Special Laws, 1.103 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, pleasure at memory of pain endured Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233

1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent.

35. Philo of Alexandria, On Dreams, 1.91 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, pleasure at memory of pain endured Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233

1.91. Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin. XVI.

36. Philo of Alexandria, On The Cherubim, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, falsehoods permitted Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

37. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •seneca, the younger, stoic, pleasure at memory of pain endured Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233

26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V.

38. Lucretius Carus, On The Nature of Things, 2.1-2.13, 3.31-3.93, 3.830-3.1094 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seneca, the younger, stoic, endurance by others •seneca, the younger, stoic, lotofothers •seneca, the younger, stoic •seneca, the younger, stoic, momentary self •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, prolongation of life of no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 224, 237, 241, 248

2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 2.3. non quia vexari quemquamst iucunda voluptas, 2.4. sed quibus ipse malis careas quia cernere suavest. 2.5. per campos instructa tua sine parte pericli; 2.6. suave etiam belli certamina magna tueri 2.7. sed nihil dulcius est, bene quam munita tenere 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 2.10. errare atque viam palantis quaerere vitae, 2.11. certare ingenio, contendere nobilitate, 2.12. noctes atque dies niti praestante labore 2.13. ad summas emergere opes rerumque potiri. 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante.

39. Diodorus Siculus, Historical Library, 10.5.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213

40. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seneca, the younger, stoic, will is a judgement, seneca not separate it off from reason Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 44

41. Epictetus, Discourses, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390

42. Epictetus, Enchiridion, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241

43. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

44. Seneca The Younger, Apocolocyntosis, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

45. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, falsehoods permitted Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

46. Seneca The Younger, Letters, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19, 223

14. hinc clara gemini signa Tyndaridae micant

47. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 16.3, 22.1, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, indifferents valuable for novices •seneca, the younger, stoic, value of precepts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171, 172

48. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, confession Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218

49. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, confession Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218

50. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238

51. Seneca The Younger, On Leisure, 1.2, 1.5, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, confession •seneca, the younger, stoic, tranquillity (euthumia) •seneca, the younger, stoic •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 218, 238

52. Seneca The Younger, De Providentia (Dialogorum Liber I), 6.6-6.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, possibility of suicide a guarantee of freedom •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214

53. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162

54. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 231, 233

55. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213

56. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 247, 248

57. Plutarch, On Being A Busybody, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213

58. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

59. Seneca The Younger, On Anger, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153, 162, 175, 179

60. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

61. Seneca The Younger, De Consolatione Ad Marciam, 1.7, 2.1, 2.2, 2.4, 3.1, 3.2, 3.3, 3.4, 4.1, 5.6, 5.16, 9, 10, 11, 12.4, 12.5-16.4, 12.5, 19.1, 20.2, 20.3, 23, 24, 24.5-25.3, 26, 26.6, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80, 139, 162, 175

62. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 272

63. Seneca The Younger, De Clementia, 2.5-2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, apatheia, mercy substituted for pity •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 192, 390

64. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seneca, the younger, stoic, contrast with emotion, which is a voluntary judgement •seneca, the younger, stoic, first movements involuntary, not escaped by sage •seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred •seneca, the younger, stoic, hence emotion subject to therapy Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 69

65. Marcus Aurelius Emperor of Rome, Meditations, 2.1, 4.50 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, possibility of suicide a guarantee of freedom •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214, 241

66. Sextus, Against The Mathematicians, 7.12, 11.22-11.26, 11.110-11.161 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seneca, the younger, stoic, value of precepts •seneca, the younger, stoic, indifferents valuable for novices •seneca, the younger, stoic, even physical pain reduced by opinion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153, 172, 198

67. Gellius, Attic Nights, 19.1, 19.1.3, 19.1.15-19.1.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, contrast with emotion, which is a voluntary judgement •seneca, the younger, stoic, first movements involuntary, not escaped by sage •seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred •seneca, the younger, stoic, hence emotion subject to therapy •seneca, the younger, stoic, posidonius' animals also lack genuine emotion, since they are capable of appearance but not of judgement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68, 69, 70, 377

68. Hippolytus, Apostolic Tradition, 16, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 401

69. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19

70. Tertullian, On Patience, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

71. Apuleius, Apology, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, possibility of suicide a guarantee of freedom •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism •seneca, the younger, stoic, therapy, attack second judgement, rather than first Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 214

72. Alexander of Aphrodisias, On Fate, 33, 205.15-22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328

73. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

74. Sextus, Outlines of Pyrrhonism, 3.235-3.237 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seneca, the younger, stoic, even physical pain reduced by opinion •seneca, the younger, stoic, tranquillity (euthumia) Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 198

75. Alcinous, Handbook of Platonism, 32.186.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seneca, the younger, stoic, anger not useful for punishment •seneca, the younger, stoic, apatheia, mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 191

76. Alexander of Aphrodisias, On The Soul, 72.26-73.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seneca, the younger, stoic, and is a judgement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328

77. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 192

78. Iamblichus, Life of Pythagoras, 31.187, 31.197 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213, 241

79. Lactantius, Divine Institutes, 6.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, anger not useful for punishment •seneca, the younger, stoic, apatheia, mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 191

6.19. When the Stoics attempt to uproot the affections from man as diseases, they are opposed by the Peripatetics, who not only retain, but also defend them, and say that there is nothing in man which is not produced in him with great reason and foresight. They say this indeed rightly, if they know the true limits of each subject. Accordingly they say that this very affection of anger is the whetstone of virtue, as though no one could fight bravely against enemies unless he were excited by anger; by which they plainly show that they neither know what virtue is, nor why God gave anger to man. And if this was given to us for this purpose, that we may employ it for the slaying of men, what is to be thought more savage than man, what more resembling the wild beasts, than that animal which God formed for communion and innocence? There are, then, three affections which drive men headlong to all crimes: (1) anger, (2) desire, and (3) lust. On which account the poets have said that there are three furies which harass the minds of men: anger longs for revenge, desire for riches, lust for pleasures. But God has appointed fixed limits to all of these; and if they pass these limits and begin to be too great, they must necessarily pervert their nature, and be changed into diseases and vices. And it is a matter of no great labour to show what these limits are. Cupidity is given us for providing those things which are necessary for life; concupiscence, for the procreation of offspring; the affection of indignation, for restraining the faults of those who are in our power, that is, in order that tender age may be formed by a severer discipline to integrity and justice: for if this time of life is not restrained by fear, licence will produce boldness, and this will break out into every disgraceful and daring action. Therefore, as it is both just and necessary to employ anger towards the young, so it is both pernicious and impious to use it towards those of our own age. It is impious, because humanity is injured; pernicious, because if they oppose, it is necessary either to destroy them or to perish. But that this which I have spoken of is the reason why the affection of anger has been given to man, may be understood from the precepts of God Himself, who commands that we should not be angry with those who revile and injure us, but that we should always have our hands over the young; that is, that when they err, we should correct them with continual stripes, lest by useless love and excessive indulgence they should be trained to evil and nourished to vices. But those who are inexperienced in affairs and ignorant of reason, have expelled those affections which have been given to man for good uses, and they wander more widely than reason demands. From this cause they live unjustly and impiously. They employ anger against their equals in age: hence disagreements, hence banishments, hence wars have arisen contrary to justice. They use desire for the amassing of riches: hence frauds, hence robberies, hence all kinds of crimes have originated. They use lust only for the enjoyment of pleasures: hence debaucheries, hence adulteries, hence all corruptions have proceeded. Whoever, therefore, has reduced those affections within their proper limits, which they who are ignorant of God cannot do, he is patient, he is brave, he is just.

80. Porphyry, Letter To Marcella, 35, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238

24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held.

81. Origen, On First Principles, 3.2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 66

3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

82. Plotinus, Enneads, 1.5.9, 1.5.8, 4.4.1(1-14), 4.4.2(1-3), 4.4.5(11-31), 4.4.5(22-3), 4.8.1(1-11), 5.8.10(31-43), 6.9.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 234

83. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399

84. Origen, Against Celsus, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 178

1.64. But if we were to reproach those who have been converted with their former lives, then we would have occasion to accuse Ph do also, even after he became a philosopher; since, as the history relates, he was drawn away by Socrates from a house of bad fame to the pursuits of philosophy. Nay, even the licentious life of Polemo, the successor of Xenocrates, will be a subject of reproach to philosophy; whereas even in these instances we ought to regard it as a ground of praise, that reasoning was enabled, by the persuasive power of these men, to convert from the practice of such vices those who had been formerly entangled by them. Now among the Greeks there was only one Ph do, I know not if there were a second, and one Polemo, who betook themselves to philosophy, after a licentious and most wicked life; while with Jesus there were not only at the time we speak of, the twelve disciples, but many more at all times, who, becoming a band of temperate men, speak in the following terms of their former lives: For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly, we became such as we are. For God sent forth His Word and healed them, and delivered them from their destructions, as the prophet taught in the book of Psalms. And in addition to what has been already said, I would add the following: that Chrysippus, in his treatise on the Cure of the Passions, in his endeavours to restrain the passions of the human soul, not pretending to determine what opinions are the true ones, says that according to the principles of the different sects are those to be cured who have been brought under the dominion of the passions, and continues: And if pleasure be an end, then by it must the passions be healed; and if there be three kinds of chief blessings, still, according to this doctrine, it is in the same way that those are to be freed from their passions who are under their dominion; whereas the assailants of Christianity do not see in how many persons the passions have been brought under restraint, and the flood of wickedness checked, and savage manners softened, by means of the Gospel. So that it well became those who are ever boasting of their zeal for the public good, to make a public acknowledgement of their thanks to that doctrine which by a new method led men to abandon many vices, and to bear their testimony at least to it, that even though not the truth, it has at all events been productive of benefit to the human race.

85. Porphyry, Life of Pythagoras, 40 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, reviewing the day, hard bed, cold baths, anger makes you ugly, vegetarianism Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213

40. He advised special regard to two times; that when we go to sleep, and that when we awake. At each of these we should consider our past actions, and those that are to come. We ought to require of ourselves an account of our past deeds, while of the future we should have a providential care. Therefore he advised everybody to repeat to himself the following verses before he fell asleep: "Nor suffer sleep to close thine eyes Till thrice thy acts that day thou hast run o'er;How slipt? What deeds? What duty left undone?" On rising: "As soon as ere thou wakest, in order lay The actions to be done that following day" SPAN

86. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6-15.20.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, eternal recurrence a comfort •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242

87. Porphyry, On Abstinence, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

88. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 44, 64

7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure.

89. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, falsehoods permitted Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

90. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, eternal recurrence a comfort •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242

91. Paulinus of Nola, Letters, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

92. Basil of Caesarea, Letters, 28, 302, 5-6, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 175

93. Basil of Caesarea, Letters, 28, 302, 5-6, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 175

94. Augustine, The City of God, 9.5, 14.6, 14.9-14.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, anger not useful for punishment •seneca, the younger, stoic •seneca, the younger, stoic, indifference cited or denied according to interlocutor •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, therapy, attack second judgement, rather than first •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 191, 394, 399

9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things.

95. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, eternal recurrence a comfort •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242

96. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, falsehoods permitted Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

97. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, falsehoods permitted Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223

98. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, momentary self Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246

99. Gregory of Nazianzus, Letters, 32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •seneca, the younger, stoic, momentary self Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 246

100. Augustine, On Care To Be Had For The Dead, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

101. Augustine, Against Julian, 2.8.23, 3.1.2, 4.1.29, 4.8.52, 4.41, 5.5.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, for music arouses only first movements Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 399

102. Augustine, Confessions, 3.1, 4.2.2, 4.4, 4.8.13, 6.11.20, 6.13.23, 6.15.25, 7.3, 8.5, 8.9-8.10, 8.11.26-8.11.27, 8.12, 9.2-9.3, 10.14, 10.21.30, 10.35.55 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, unostentatious early retirement from rat race may be best •seneca, the younger, stoic, pleasure at memory of pain endured •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value •seneca, the younger, stoic, god within us Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80, 233, 241, 252, 399, 401

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. 4.4. 7. In those years, when I first began to teach rhetoric in my native town, I had acquired a very dear friend, from association in our studies, of my own age, and, like myself, just rising up into the flower of youth. He had grown up with me from childhood, and we had been both classmates and playmates. But he was not then my friend, nor, indeed, afterwards, as true friendship is; for true it is not but in such as You bind together, cleaving unto You by that love which is shed abroad in our hearts by the Holy Ghost, which is given unto us. Romans 5:5 But yet it was too sweet, being ripened by the fervour of similar studies. For, from the true faith (which he, as a youth, had not soundly and thoroughly become master of), I had turned him aside towards those superstitious and pernicious fables which my mother mourned in me. With me this man's mind now erred, nor could my soul exist without him. But behold, You were close behind Your fugitives - at once God of vengeance and Fountain of mercies, who turnest us to Yourself by wondrous means. You removed that man from this life when he had scarce completed one whole year of my friendship, sweet to me above all the sweetness of that my life. 8. Who can show forth all Your praise which he has experienced in himself alone? What was it that Thou did then, O my God, and how unsearchable are the depths of Your judgments! For when, sore sick of a fever, he long lay unconscious in a death-sweat, and all despaired of his recovery, he was baptized without his knowledge; myself meanwhile little caring, presuming that his soul would retain rather what it had imbibed from me, than what was done to his unconscious body. Far different, however, was it, for he was revived and restored. Straightway, as soon as I could talk to him (which I could as soon as he was able, for I never left him, and we hung too much upon each other), I attempted to jest with him, as if he also would jest with me at that baptism which he had received when mind and senses were in abeyance, but had now learned that he had received. But he shuddered at me, as if I were his enemy; and, with a remarkable and unexpected freedom, admonished me, if I desired to continue his friend, to desist from speaking to him in such a way. I, confounded and confused, concealed all my emotions, till he should get well, and his health be strong enough to allow me to deal with him as I wished. But he was withdrawn from my frenzy, that with You he might be preserved for my comfort. A few days after, during my absence, he had a return of the fever, and died. 9. At this sorrow my heart was utterly darkened, and whatever I looked upon was death. My native country was a torture to me, and my father's house a wondrous unhappiness; and whatsoever I had participated in with him, wanting him, turned into a frightful torture. My eyes sought him everywhere, but he was not granted them; and I hated all places because he was not in them; nor could they now say to me, Behold; he is coming, as they did when he was alive and absent. I became a great puzzle to myself, and asked my soul why she was so sad, and why she so exceedingly disquieted me; but she knew not what to answer me. And if I said, Hope in God, she very properly obeyed me not; because that most dear friend whom she had lost was, being man, both truer and better than that phantasm she was bid to hope in. Naught but tears were sweet to me, and they succeeded my friend in the dearest of my affections. 7.3. 4. But I also, as yet, although I said and was firmly persuaded, that Thou our Lord, the true God, who made not only our souls but our bodies, and not our souls and bodies alone, but all creatures and all things, were uncontaminable and inconvertible, and in no part mutable: yet understood I not readily and clearly what was the cause of evil. And yet, whatever it was, I perceived that it must be so sought out as not to constrain me by it to believe that the immutable God was mutable, lest I myself should become the thing that I was seeking out. I sought, therefore, for it free from care, certain of the untruthfulness of what these asserted, whom I shunned with my whole heart; for I perceived that through seeking after the origin of evil, they were filled with malice, in that they liked better to think that Your Substance did suffer evil than that their own did commit it. 5. And I directed my attention to discern what I now heard, that free will was the cause of our doing evil, and Your righteous judgment of our suffering it. But I was unable clearly to discern it. So, then, trying to draw the eye of my mind from that pit, I was plunged again therein, and trying often, was as often plunged back again. But this raised me towards Your light, that I knew as well that I had a will as that I had life: when, therefore, I was willing or unwilling to do anything, I was most certain that it was none but myself that was willing and unwilling; and immediately I perceived that there was the cause of my sin. But what I did against my will I saw that I suffered rather than did, and that judged I not to be my fault, but my punishment; whereby, believing You to be most just, I quickly confessed myself to be not unjustly punished. But again I said: Who made me? Was it not my God, who is not only good, but goodness itself? Whence came I then to will to do evil, and to be unwilling to do good, that there might be cause for my just punishment? Who was it that put this in me, and implanted in me the root of bitterness, seeing I was altogether made by my most sweet God? If the devil were the author, whence is that devil? And if he also, by his own perverse will, of a good angel became a devil, whence also was the evil will in him whereby he became a devil, seeing that the angel was made altogether good by that most Good Creator? By these reflections was I again cast down and stifled; yet not plunged into that hell of error (where no man confesses unto You), to think that You allow evil, rather than that man does it. 8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See MÃ¼ller, Lehre von der SÃ¼nde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. 8.10. 22. Let them perish from Your presence, O God, as vain talkers and deceivers Titus 1:10 of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us - one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Your apostle may say unto them, You were sometimes darkness, but now are you light in the Lord. Ephesians 5:8 But, they, desiring to be light, not in the Lord, but in themselves, conceiving the nature of the soul to be the same as that which God is, are made more gross darkness; for that through a shocking arrogancy they went farther from You, the true Light, which lights every man that comes into the world. John 1:9 Take heed what you say, and blush for shame; draw near unto Him and be lightened, and your faces shall not be ashamed. I, when I was deliberating upon serving the Lord my God now, as I had long purposed - I it was who willed, I who was unwilling. It was I, even I myself. I neither willed entirely, nor was entirely unwilling. Therefore was I at war with myself, and destroyed by myself. And this destruction overtook me against my will, and yet showed not the presence of another mind, but the punishment of my own. Now, then, it is no more I that do it, but sin that dwells in me, Romans 7:17 - the punishment of a more unconfined sin, in that I was a son of Adam. 23. For if there be as many contrary natures as there are conflicting wills, there will not now be two natures only, but many. If any one deliberate whether he should go to their conventicle, or to the theatre, those men at once cry out, Behold, here are two natures - one good, drawing this way, another bad, drawing back that way; for whence else is this indecision between conflicting wills? But I reply that both are bad - that which draws to them, and that which draws back to the theatre. But they believe not that will to be other than good which draws to them. Supposing, then, one of us should deliberate, and through the conflict of his two wills should waver whether he should go to the theatre or to our church, would not these also waver what to answer? For either they must confess, which they are not willing to do, that the will which leads to our church is good, as well as that of those who have received and are held by the mysteries of theirs, or they must imagine that there are two evil natures and two evil minds in one man, at war one with the other; and that will not be true which they say, that there is one good and another bad; or they must be converted to the truth, and no longer deny that where any one deliberates, there is one soul fluctuating between conflicting wills. 24. Let them no more say, then, when they perceive two wills to be antagonistic to each other in the same man, that the contest is between two opposing minds, of two opposing substances, from two opposing principles, the one good and the other bad. For Thou, O true God, disprove, check, and convince them; like as when both wills are bad, one deliberates whether he should kill a man by poison, or by the sword; whether he should take possession of this or that estate of another's, when he cannot both; whether he should purchase pleasure by prodigality, or retain his money by covetousness; whether he should go to the circus or the theatre, if both are open on the same day; or, thirdly, whether he should rob another man's house, if he have the opportunity; or, fourthly, whether he should commit adultery, if at the same time he have the means of doing so - all these things concurring in the same point of time, and all being equally longed for, although impossible to be enacted at one time. For they rend the mind amid four, or even (among the vast variety of things men desire) more antagonistic wills, nor do they yet affirm that there are so many different substances. Thus also is it in wills which are good. For I ask them, is it a good thing to have delight in reading the apostle, or good to have delight in a sober psalm, or good to discourse on the gospel? To each of these they will answer, It is good. What, then, if all equally delight us, and all at the same time? Do not different wills distract the mind, when a man is deliberating which he should rather choose? Yet are they all good, and are at variance until one be fixed upon, whither the whole united will may be borne, which before was divided into many. Thus, also, when above eternity delights us, and the pleasure of temporal good holds us down below, it is the same soul which wills not that or this with an entire will, and is therefore torn asunder with grievous perplexities, while out of truth it prefers that, but out of custom forbears not this. 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. 10.14. 21. This same memory contains also the affections of my mind; not in the manner in which the mind itself contains them when it suffers them, but very differently according to a power peculiar to memory. For without being joyous, I remember myself to have had joy; and without being sad, I call to mind my past sadness; and that of which I was once afraid, I remember without fear; and without desire recall a former desire. Again, on the contrary, I at times remember when joyous my past sadness, and when sad my joy. Which is not to be wondered at as regards the body; for the mind is one thing, the body another. If I, therefore, when happy, recall some past bodily pain, it is not so strange a thing. But now, as this very memory itself is mind (for when we give orders to have a thing kept in memory, we say, See that you bear this in mind; and when we forget a thing, we say, It did not enter my mind, and, It slipped from my mind, thus calling the memory itself mind), as this is so, how comes it to pass that when being joyful I remember my past sorrow, the mind has joy, the memory sorrow - the mind, from the joy than is in it, is joyful, yet the memory, from the sadness that is in it, is not sad? Does not the memory perchance belong unto the mind? Who will say so? The memory doubtless is, so to say, the belly of the mind, and joy and sadness like sweet and bitter food, which, when entrusted to the memory, are, as it were, passed into the belly, where they can be reposited, but cannot taste. It is ridiculous to imagine these to be alike; and yet they are not utterly unlike. 22. But behold, out of my memory I educe it, when I affirm that there be four perturbations of the mind - desire, joy, fear, sorrow; and whatsoever I shall be able to dispute on these, by dividing each into its peculiar species, and by defining it, there I find what I may say, and thence I educe it; yet am I not disturbed by any of these perturbations when by remembering them I call them to mind; and before I recollected and reviewed them, they were there; wherefore by remembrance could they be brought thence. Perchance, then, even as meat is in ruminating brought up out of the belly, so by calling to mind are these educed from the memory. Why, then, does not the disputant, thus recollecting, perceive in the mouth of his meditation the sweetness of joy or the bitterness of sorrow? Is the comparison unlike in this because not like in all points? For who would willingly discourse on these subjects, if, as often as we name sorrow or fear, we should be compelled to be sorrowful or fearful? And yet we could never speak of them, did we not find in our memory not merely the sounds of the names, according to the images imprinted on it by the senses of the body, but the notions of the things themselves, which we never received by any door of the flesh, but which the mind itself, recognising by the experience of its own passions, entrusted to the memory, or else which the memory itself retained without their being entrusted to it.

103. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

104. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

105. Stobaeus, Anthology, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 252

106. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

107. Boethius, De Consolatione, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233

108. Proclus, In Platonis Timaeum Commentarii, 1.212.22, 2.72.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189, 238

109. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

110. David, Prolegomena Philosophiae, 14.15-15.22 (6th cent. CE - 6th cent. CE) Tagged with subjects: •seneca, the younger, stoic, indifferents valuable for novices Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

111. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 328

112. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 65

113. Epicurus, Letter To Menoeceus, 126 Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241

114. Spinoza Benedict De, Ethica, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 43

115. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214, 233

116. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238

117. Epicurus, Kuriai Doxai, 2 Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, momentary self •seneca, the younger, stoic, soul may survive for a while Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248

118. Evagrius, 'Frag.From Sayings of The Fathers (Apophthegmata Patrum), None Tagged with subjects: •seneca, the younger, stoic, apatheia, mercy substituted for pity •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390

119. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss •seneca, the younger, stoic, soul may survive for a while •seneca, the younger, stoic, to marcia he enjoins only metriopatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

120. Galen, On The Diagnosis And Therapy of The Distinctive Passions of The Individual'S Soul, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

121. Pseudo‐Nilus, Handbook (Edition of Epictetus), None Tagged with subjects: •seneca, the younger, stoic, apatheia, mercy substituted for pity •seneca, the younger, stoic, seneca's consolations do not express grief, but do acknowledge loss Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390

122. Pseudo‐Athanasius, Life And Activity of Syncletica, None Tagged with subjects: •seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 66

123. Galen, On The Diagnosis And Therapy of The Distinctive Passions of The Individual'S Soul, 5, 4 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241

124. Jerome, On Guarding The Intellect, None Tagged with subjects: •seneca, the younger, stoic, endurance by others •seneca, the younger, stoic, lotofothers Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 224

125. Pseudo‐Aristotle, Problems, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242

126. David, Prolegomena (Cag 18.2), 32.11-33.26 Tagged with subjects: •seneca, the younger, stoic, indifferents valuable for novices Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

127. Pseudo‐Elias (Pseudo‐David), Lectures On Porphyry'S Isagoge, Ed.Westerink, 13.1-13.17 Tagged with subjects: •seneca, the younger, stoic, indifferents valuable for novices Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

128. Seneca The Younger, On The Shortness of Life, 10 Tagged with subjects: •seneca, the younger, stoic, value of memory of past Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 231

129. Barlaam of Seminaria, Ethics According To The Stoics, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

130. Justinian, Letter To Menna, Ed Mansi, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

131. Council of Constantinople, Second, Anathemas, 10 Tagged with subjects: •seneca, the younger, stoic, lampoons emperor claudius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189

133. Philodemus, On Conversation (Cronache Ercolanesi 5), None Tagged with subjects: •seneca, the younger, stoic, confession Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218

134. Pseudo‐Ocellus, Commentary On Plato'S Phaedo, Ed.Westerink, 1.8 Tagged with subjects: •seneca, the younger, stoic, indifferents valuable for novices Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 172

137. Antiphon, On Emotions, None Tagged with subjects: •seneca, the younger, stoic •seneca, the younger, stoic, prolongation of life of no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241

138. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214

139. Paulinus of Nola, Epithalamium Carmen, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

140. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394

142. Musonius Rufus, Ed.Hense, Fragments, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153

143. Athenaeus, Sophists At Dinner, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209

144. Pseudo‐Plutarch, Is The Emotional Element In Humans A Part Or A Capacity of The Soul?, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68

Tiresias: The Ancient Mediterranean Religions Source Database